Date: Tue, 17 Feb 98 8:46:20 EST
From: James Anderson
Subject: More Light Update Mar-Apr 1998 (150 K)
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MORE LIGHT UPDATE
For all ministers, elders, deacons, members
and friends of the Presbyterian Church (U.S.A.)
March-April 1998
Volume 18, Number 4
Presbyterians for Lesbian & Gay Concerns
James D. Anderson, Communications Secretary
P.O. Box 38
New Brunswick, NJ 08903-0038
732-249-1016, 732-932-7501 (Rutgers University)
FAX 732-932-6916 (Rutgers University)
Internet: jda@mariner.rutgers.edu
(or jda@scils.rutgers.edu)
PLGC-List: plgc-list@andrew.cmu.edu
(to join, send request to: plgc-list-request@andrew.cmu.edu)
PLGC home page: http://www.andrew.cmu.edu/~riley/PLGC.html
Masthead, with Publication Information at end of file.
Note: * is used to indicate italicized or boldface text.
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CONTENTS
OUR COVER
PHOTOS
CHANGES
Chapters and Contacts
Officers
Coordinators
Ally Organizations
EVENTS
1998 More Light Churches Conference
Getting Ready for General Assembly
Kirkridge Retreat and Study Center
REQUESTS
Get Those LGBT-Friendly Nominees In! -- General Assembly
Nominating Committee Seeks Persons to Serve on National
Committees
RESOURCES
Homosexuality and the Bible
AIDS Memorial Quilt on the Worldwide Web
More Light Church Network Resources
FEATURE STORIES
Eunuchs: Outcasts of Biblical Times
No Longer Cut Off, a sermon by Wayne McLaughlin
What Is To Keep Me From Being Baptized? A sermon by the
Rev. Dr. Mervin J. Fry
READING THE BIBLE
The Letter Versus the Spirit, Tom Durst
Afflicted in Every way, Dortha Harned
Getting It Right, Chip Blankinship
LETTERS AND STORIES
Small Tasks Bear Fruit, Carroll Teeter
Reconciliation of Science and Faith, Karen Ellen Kavey
Conversion Versus Inclusion in Indiana, Name withheld
12-Year-Boy Takes Lead Against Boy Scout Discrimination,
Scott and Steven Cozza
Commissioner Resolution on Violation of PC(USA) Standards by
the Boy Scouts of America
LISA'S COLUMN: A Phony Movie Review, An Honest Book Review, A
Quiz for Parliamentarians and More, LLL (Lisa
Leigh Larges)
BOOKS
Poison in the Pot? A Book Review, by the Rev. Tom Hanks:
Raymond E. Brown, S.S. *An Introduction to the New
Testament.*
JUDICIAL PROCEEDINGS
Ordination of Gay Elders Goes to Highest Court
Synod Rules on Presbytery Dissent: Report to the Synod of
Lakes and Prairies of the Committee for Special
Administrative Review of the "Covenant of Dissent" of
the Presbytery of Milwaukee January 18, 1998
OFFICERS AND CONTACTS (at end of file)
PRESBYTERIAN ALLY ORGANIZATIONS (at end of file)
MASTHEAD (publication information)
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OUR COVER
Scott Anderson, our co-moderator, talks about his stole at First
Presbyterian Church, Ewing, NJ, during a a weekend of
celebration, reflection, study and prayer in mid-November, 1997.
The photo was taken by Helen Ash, of Glen Roc Photography
Studio. Several other photos in this issue come from this event,
which included Martha Juillerat and the Shower of Stoles.
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PHOTOS
Hey folks, if you like the photos we've been putting in the
*Update*, then we need your photos! Please send us all your
PLGC-related pictures. We can use colored pictures just fine.
Don't be bashful -- send them in! The photos in this issue were
provided by Helen Ash (of Glen Roc Photography Studio), Tricia
Dykers Koenig, and Tom Hanks.
We regret that these wonderful pictures are NOT in the electronic
version!
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CHANGES
Chapters and Contacts
Our most recent comprehensive listing of PLGC chapters was in the
September-October 1997 *Update.* Please add the following
changes and additions to that listing:
Atlanta. Revived chapter! Send mail to: PLGC-Atlanta, 2480
Briarcliff Rd. NE #306, Atlanta, GA 30329, or contact PLGC's
coordinator, Victor Floyd, 6111 Medlock Rd., Decatur, GA 30033,
404-636-1429 or 404-633-6530; email: ruvic@aol.com; now meeting
every month during the program year and working closely with
Covenant Network people in the Atlanta area. Secured permission
to have a table at a meeting of Greater Atlanta Presbytery to
provide information about the reviving of this chapter.
Milwaukee. Revised description. This new chapter calls itself
"PLGC of the Milwaukee Presbytery Area," but intends to
serve nearby presbyteries as well. Has been working with
Covenant Network people in the area. Began in the fall of 1997
with a dozen persons and others sending words of support. The
contact person continues to be: Dick Myers, 549 West Manor
Circle, Bayside, WI 53217-1735, 414-228-7466, email:
dmyers@execpc.com
Middle Tennessee. This new chapter formed in 1997 is off the
ground but would welcome additional participants in the central
Tennessee area. They are doing a great job of providing space
for folks to fellowship and learn about what is going on in the
church regarding our issues. Glyndon Morris continues as contact
person: 1150 Vultee Blvd. #B-204, Nashville, TN 37217-2152, 615-
361-9228, PNet: Glyndon Morris, email: glyndon.morris@vanderbilt.edu
Oklahoma. An updated listing. John McNeese, PLGC-OK, P. O. Box
54606, Oklahoma, City, OK 73154-1606, 405-848-2819, email:
john33@ix.netcom.com; serves Oklahoma and its three presbyteries;
meets every other month; hosted Janie Spahr and Virginia Davidson
in all three presbyteries in 1996 and Scott Anderson and Martha
Juillerat and the Stoles Project in June 1997; publishes a first
class quarterly newsletter -- *More Light Oklahoma*.
McCormick Seminary. An updated listing. This student chapter is
going well, membership has grown to 30 members; meetings
include educational movie nights and potluck fellowship evenings.
Has gathered funds to bring the Shower of Stoles to the
seminary. Contacts continue to be: Jon Bassinger, 5555 S.
Woodlawn, Chicago, IL 60637, email: JBassinger@aol.com; Marilyn
Nash, 5555 S. Woodlawn, Chicago, IL 60637, 773-363-5587, email:
mnash100@aol.com; Mark Wendorf, 737 N. Humphrey, Oak Park, IL
60302, 708-763-9540 h., 773-947-6326 w.
Baltimore. See new address, phone and email for Lew Myrick below
under officer changes.
Pittsburgh. Jim Bozigar may be reached by email at:
bozigar@aol.com
Officers
Our treasurer, Lew Myrick has moved to rural Pennsylvania. His
new address, phone and email are: Kitzmiller Rd., RR 1 Box 1049-
A, Brodbecks, PA 17329-9713, 717-229-0547, LEMyrick@aol.com
Coordinators
Board member Tony De La Rosa is our new liaison to Presbyterian
Partnership of Conscience.
Dean Hay, who was our coordinator in Salt Lake City, and then in
Southern California, is returning to the Midwest, to southern
Illinois. His new address is: Oak Haven, 793 Town Creek Rd.,
Murphysboro, IL 62966-6240.
Ally Organizations
Sonnie Swenston (not Swentson!) has a new area code: 626.
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EVENTS
1998 More Light Churches Conference
"1978-1998: Honor the Past! Transform the Future!" is the theme
for the 1998 More Light Churches Conference, to be hosted by
McKinley Memorial Church in Champaign, Illinois (near Chicago).
The dates are May 22-24, 1998, Memorial Day Weekend.
Keynote Speaker will be Rev. Dr. Beverly Harrison, on the faculty
of Union Seminary (New York City), who was a witness at the 1978
General Assembly.
During the conference, McKinley Memorial Church will be
dedicating a new stained glass window with the theme of
inclusivity, complete with pink triangles and other symbols. We
believe this is the first church window to reflect our struggles
and history within the Presbyterian Church (U.S.A.).
A registration form is printed in this issue of the *More
Light Update* (pages 21-22). For information, or to request a
registration form, please contact Richard Sprott, 510-268-8603,
rasprott@ix.netcom.com or richard_sprott@pcusa.org (MLCN Steering
Committee) or Tim Shea, 217-355-3413, tms2@juno.com (Local
Committee Chair). Or check the MLCN website: http://www.mlcn.org
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Getting Ready for General Assembly
June 12-20, 1998, Charlotte, North Carolina
Here are preliminary details about PLGC's participation in the
210th General Assembly of the Presbyterian Church (U.S.A.).
Most of our events will be in the Adam's Mark Hotel, 555 S.
McDowell St., 1-800-444-ADAM, just 5 blocks down E. 2nd St., or E.
STONEWALL (!) Street from the convention center.
Housing reservations for the Adam's Mark and other General
Assembly Hotels must be made through the G.A. housing service.
Call 1-800-210-9371 to request a reservation form. You can make
Adam's Mark your first choice, and the Four Point Hotel, just up
the street at 201 S. McDowell St., your second choice.
1. PLGC Pre-Assembly Gathering I, Friday evening, June 12, 7-9
p.m., Adam's Mark Hotel, Mecklenburg 2 & 3.
2. PLGC Pre-Assembly Gathering II, Saturday afternoon, June 13,
1-4 p.m., Adam's Mark Hotel, Mecklenburg 1.
3. PLGC annual Celebration of Reconciliation, Saturday evening,
June 13, 9-11 p.m. (or later if the assembly takes a long time to
elect a new moderator earlier in the evening!), Adam's Mark
Hotel, Mecklenburg Ballroom. Tickets in advance or at the door,
$20. Low income folks may get special tickets ranging from $0 to
$19 (you set the amount) in advance only via mail to PLGC, P.O.
Box 38, New Brunswick, NJ 08903-0038, or Saturday, June 13 at the
PLGC exhibit booth in the convention center.
Celebrate reconciliation after 20 years of "definitive guidance."
Join pioneers and leaders of the inclusive church movement.
Honor recipients of the Inclusive Church Award. Select a stole
to wear during General Assembly.
4. PLGC Sunday Worship, 5:30-7:30 p.m., Westin Hotel, Charlotte &
Mecklenburg Halls. (Our only event that is NOT at the Adam's
Mark!) The Westin is even closer to the convention center, 222
E. 3rd St.
Worship with PLGC and friends of Christ's Inclusive Church. Our
preacher will be the Rev. Kathleen Buckley, PLGC's Coordinator
for Bisexual Concerns. Prior to "coming out," she was pastor of
First Presbyterian Church in Watervliet, NY.
5. PLGC's Annual Meeting, Tuesday evening, 8-10 p.m. (just before
the annual gala LGBT-friendly Witherspoon Dance), Adam's Mark
Hotel, Mecklenburg 1 & 2.
6. PLGC's Daily Worship and Briefing, every evening EXCEPT
Tuesday (when we have our annual meeting), beginning on Sunday,
June 14, 9-11 p.m., Adam's Mark Hotel, Mecklenburg 1. So plan on
joining us each evening on Sunday, Monday, Wednesday, Thursday,
and concluding on Friday, June 19.
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Kirkridge Retreat and Study Center
2495 Fox Gap Rd., Bangor, PA 18013-9359, 610-588-1793
Welcoming pilgrims seeking solitude and community, rest and
discernment, toward personal and social transformation, since 1942.
The Rev. Cynthia Crowner (Presbyterian Church U.S.A.), Director.
Gay, Lesbian and Christian: Many Rooms
John McNeill, Virginia Ramey Mollenkott, Christine Smith and
Melvin Deal
June 11-14, 1998.
In John's Gospel, Jesus proclaims that in God's house are many
rooms. Gay, lesbian, and bisexual Christians recognize this in
our lives. We come to our Christian spirituality from many
different places, respecting a diversity of traditions. This
event will provide the gay, lesbian, bisexual community an
opportunity to share expressions of our unique experiences of
God's grace and love. Led by John McNeill, Catholic priest,
psychotherapist, co-founder of Dignity and "Dean" of gay events
at Kirkridge beginning in 1977; Virginia Ramey Mollenkott,
feminist theologian and author of 10 books; Christine Smith,
Professor of Preaching and Worship at United Theological Seminary
in Minnesota; and Melvin Deal, lay leader in the Unity
Fellowship, Washington, DC and founder of The African Heritage
Dance Center.
6:30 p.m. dinner on Thursday through Sunday lunch, $300 ($115
registration deposit).
Simply Divine: Rites of the Gay Male Spirit
Ken White and John Linscheid
August 21-23, 1998
We will gather again for the third year to seek the divine in the
midst of our mountaintop gay community. We will share our
stories of gayness, of love and illness, of dreams and
aspirations, and of personal or spiritual breakthroughs and
accomplishments. Creative protest, drag, double entendre, camp -
- all testify to a rich gay tradition of responding playfully to
both opportunity and oppression. Led by Ken White, Director of
Continuing Social Work Education at Temple University and John
Linscheid, a contributing editor to *The Other Side* magazine.
Both have been helping gay friends create rituals to mark
significant passages in their lives for the last ten years.
7 p.m. Friday dinner through Sunday lunch, $230 ($115
registration deposit).
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REQUESTS
Get Those LGBT-Friendly Nominees In!
General Assembly Nominating Committee Seeks Persons
to Serve on National Committees
by Jerry L. Van Marter, PCUSA News
LOUISVILLE, KY -- The General Assembly Nominating Committee (GANC)
is seeking candidates for nomination to 18 national committees
and boards. The slate of 50 at-large nominees will be submitted
to the upcoming 210th General Assembly in Charlotte, NC, June
13-20, for election.
The *Book of Order*, reflecting the Presbyterian Church's concern
for the full participation of Presbyterians, ensures that
"Persons of all racial ethnic groups, different ages, both sexes,
various disabilities, diverse geographical areas, different
theological positions consistent with the Reformed tradition, as
well as different marital conditions (married, single, widowed,
or divorced) shall be guaranteed full participation and access to
representation in the decision making of the church" (G-
9.0104ff).
The committees with vacancies are as follows: Advisory Committee
on the Constitution (3); Advisory Committee on Litigation (1);
Board of Pensions (4); Presbyterian Men (4); Committee for the
Presbyterian Historical Society (3); General Assembly Committee
on Representation (2); Advisory Committee on Social Witness
Policy (3); Committee on the Office of the General Assembly (3);
Peacemaking Advisory Committee (5); Mission Development Resources
Committee (3); Advisory Committee on Presbyterian Hunger Program
(2); Presbyterian Disaster Assistance (2); Presbyterian Committee
on the Self-Development of People (3); Presbyterian Foundation
(U.S.A.) (7); Committee on Theological Education (1); Advocacy
Committee on Racial Ethnic Concerns (1); Advocacy Committee for
Women's Concerns (2); Presbyterian Council for Chaplains and
Military Personnel (1).
Persons wishing to be considered for nomination must complete an
Endorsement for Nomination form. Endorsement forms are kept on
file for three General Assemblies. To obtain a form or request
additional information on the nominations process, contact
Valerie Small at (502) 569-5406 or e-mail valeries@ctr.pcusa.org
You may also contact the GANC member from your synod.
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RESOURCES
Homosexuality and the Bible
Many who have changed their views on homosexuality have done so
as a result of hearing the stories of those who have come out.
Given the choice between rejecting a son or daughter, a parent or
friend, and accepting them, love often conquers prejudice. It is
this process of gradual acceptance that is slowly changing
societal mores, and real gains are being made.
But the largest roadblock to such change is the churches. Why
are they more resistant than society at large? Because they are
caught on the horns of a real dilemma. The more faithful
Christians are to their heritage, the more they are inclined to
take the Bible seriously, and to try to shape their lives by it.
Yet the Bible contains passages that clearly condemn homosexual
behavior, and all the tricks of the exegetes can't hide that
fact. So even though they are generally compassionate people,
they feel they must stand on the Bible and reject the liberation
of gay people, however much their hearts may go out to them.
That is why the very core of this struggle is over the Bible. It
is more a matter of interpretation than ethics. And that is why
we encourage you to order quantities of Walter Wink's short
pamphlet, *Homosexuality and the Bible*. It faces squarely the
problem of how to interpret the Bible when the Bible is wrong, as
it was on slavery and women's equality. We urge you to place a
copy in the hands of every commissioner or member in your
presbytery. One thousand copies are only $.30 each ($300); 500+
are $.32 each, 100+ are $.40; 50+, $.50; 5+, $1.00; 1-4, $1.50
each. Price includes postage and handling. Available from
Fellowship Bookstore, Box 271, Nyack, NY 10960, 914-358-4601.
Walter Wink is Professor of Biblical Interpretation at Auburn
Theological Seminary in New York City. He is a United Methodist
minister, works for a Presbyterian seminary, and attends Quaker
meeting.
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AIDS Memorial Quilt on the Worldwide Web
If you have not already seen the AIDS Memorial Quilt website (or,
even if you have), I would highly recommend it. Recently, an
image of *every one* of the 45,000 quilt patches containing the
78,000 names on them has been made easily accessible over the 'net.
Quite a sight ... especially if you know someone who suffers from
and/or has died from this pandemic, and who may have a patch in
their memory!
The address for this is: www.aidsquilt.org -- Click "List of
Names" on the home page.
Gracia y Paz, Chuck Booker-Hirsch, ringwoodok@pldi.net
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More Light Church Network Resources
Check out these resources from the More Light Churches Network to
help your congregation, worshiping fellowship or seminary/college
group answer God's call to be a more inclusive and welcoming
community.
More Light Brochure: A two-page reproducible brochure describing
MLCN, how it formed, why the More Light movement is needed, the
different ways that your church, worshiping fellowship, or
seminary/college group can join. Includes listing of inclusive
churches. Free.
MLCN Recommended Resources: Reproducible 7 page list of buttons,
art, newsletters, study guides, videos and books. Most of the
videos are available thru the MLCN Video Lending Library, free
with donation to MLCN. MS-Word version of the list available
thru internet. Single copy free with donation to MLCN.
More Light button: White celtic cross interwoven with pink
triangle on black background. Free with donation to MLCN.
Top Ten Reasons to become a More Light Church. Free.
Sample More Light statements. Free.
Twenty Suggestions for "Keeping the Flame Alive" in your More
Light congregation. Free.
Claiming the Promise: An Ecumenical Welcoming Bible Study
Resource on Homosexuality. Written by Mary Jo Osterman, who has
a Ph.D. in religion, in consultation with Bible scholars from
several Christian denominations. Published by the Reconciling
Congregation Program of the United Methodists, in cooperation
with the More Light Churches Network and other Protestant
welcoming groups. The book is well-researched, highly accessible
and comes complete with a separate leader's guide. Copies are
$5.95 plus $2.05 shipping. Leader's guide is $9.95 plus $2.05
shipping.
Homosexuality and the Bible: A 14 page pamphlet recently written
and published by Walter Wink, Professor of Biblical
Interpretation at Auburn Theological Seminary in New York City.
Wink is well known for his work on nonviolence and
reconciliation, recently receiving "Religious Book of the Year"
for Engaging the Powers. Made available at cost, the pamphlet is
$.30 each plus $.50 shipping.
Christians and Homosexuality: Dancing Toward the Light, A life-
affirming Exploration of Personal, Biblical and Ethical Issues.
Special Issue of the magazine, *The Other Side*, this is a
wonderful collection of articles of testimony and personal
reflection from past issues of the magazine written by lesbian
and gay and heterosexual Christians. Available for $5.00 plus
$2.00 shipping.
More Light Resource Packet: Perennial favorite, this packet is
the best $18 investment one can make. Includes More Light
brochure with list of welcoming churches, Mission Statement,
Annual Report, Biblical Self-Defense Course, "How to" ideas for
developing More Light ministry in the congregation, using Faith
Journeys to encourage community amidst diversity, sermon
examples, sample More Light statements, 1977 Church and
Homosexuality: Preliminary Study from PCUS, 1978 Church and
Homosexuality (Definitive Guidance) UPCUSA, sample congregational
policy on covenantal ceremonies for same gender couples, where to
find excellent video and print materials and much more.
Biblical Self-Defense Course on Lesbian, Gay and Bisexual
Concerns: Written by the Rev. Lindsay Louise Biddle, Minneapolis
for a college course she teaches. Materials examine the few
"Bible-bashing" passages commonly used against homosexuality and
explores various interpretations of scripture, including
denominational studies. Includes bibliography. $5.
Make check to "MLCN." Mail request with your address and
congregational affiliation to: Ralph Carter, More Light
Resources, 111 Milburn Street, Rochester NY 14607-2918, 716-271-
7649, ralph.carter@pcusa.org
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FEATURE STORIES
Eunuchs: Outcasts of Biblical Times
Not too long ago, I received the following note from a
Presbyterian Minister:
I think I am a fairly open-minded person. However, having read a
number of books and articles on the homosexuality debate, I am
not convinced that the proposed biblical revisions hold water.
If you were to recommend something that would present to me your
best "case," what would it be?
And here is my response -- Jim Anderson
Thanks for your note.
First let me say that I don't know anyone in PLGC that wants to
"revise" the bible. We just seek the "yet more light" that God
has for us (and for everyone else) in the Word. "More Light" is
our motto, based on the famous quote from John Robinson when he
sent the Pilgrims off to New England in 1620: "God has yet more
light to break forth from the Word." This quote was used over
and over again in the Presbyterian Church during the 1970s in the
context of the initial debates over lesbian and gay people.
I don't believe there is any explicit reference to homosexuality
in the Bible as homosexuality is understood today, as a sexual
orientation that is innate to a certain percentage of the
population and that refers to a primary erotic and affectional
orientation toward same-sex intimate relationships. When I say
there is no discussion of this in the Bible, I mean there is no
discussion of the kind of relationship that I have had with my
life-partner for 26 years, and that we both expect to last until
death parts us -- at least temporarily.
Sex acts are only one aspect of what we mean by homosexuality.
In this sense, the closest discussion I can find in the Bible is
the wonderful love story between David and Jonathan. This is one
of the most beautiful same-sex love stories ever written, and it
matters little to me whether or not they had sexual relations.
(From other Biblical stories, we know that David liked to have
sexual relations with lots of folks!). The story of Ruth and
Naomi is another beautiful same-sex love story. Isn't it ironic
that it is so often quoted in opposite-sex marriage ceremonies?!
For me, what is important is no particular verse that may or
may not refer to same-sex sex acts, but the whole biblical
message, especially the gospel of Jesus Christ. And because
there is no discussion of gay and lesbian relationships (except
possibly the stories of David and Jonathan and Ruth and Naomi), I
look for helpful analogies. We always look for analogies when we
look for general, rather than specific, guidance from the
Biblical Word.
For me, the best analogy for gay people are eunuchs. I like
the eunuch stories because there is a minority sexual aspect to
eunuchs, just as there is a minority sexual aspect to gay and
lesbian folks -- we are not the majority and neither were
eunuchs. And unlike gay folks, eunuchs get quite a bit of
attention in the bible.
Two of my favorite "Bible bashing" verses are in Deuteronomy
(23:1-2), where the first verse says that any one with crushed
testicles or a cut off male member (i.e., eunuchs) may not enter
the assembly of the Lord. (The next verse says that a bastard,
even to the 10th generation, may not enter the assembly of the
Lord -- to say nothing of ordaination! How many of us can trace
our ancestors back with certainty to the 10th generation!?). As
far as eunuchs are concerned, they are OUT! Everything is
settled! Period. The Bible says so!
But then we come to that wonderful passage in Isaiah, where he
raises up eunuchs for a special place in the temple (56:3-5). So
Isaiah overturns the punitive law of Deuteronomy!
Next we come to Jesus' kind words about eunuchs (Matthew 19:11-
12); here, you should check the Revised Standard or earlier
versions, because some recent translations have dropped the word
"eunuch," I guess because so many folks don't even know what a
eunuch is. Jesus talks about the varieties of eunuchs and
suggests that some are so from birth (made so by God?) and some
are made so by men, but regardless, he makes them all welcome.
Finally we come to the story of the Ethiopian eunuch, reading the
Bible in his chariot (Acts 8:26-39). He is reading Isaiah.
Perhaps he has read Deuteronomy as well. Surely Deuteronomy
forbids baptism, but Philip baptizes him anyway. Jesus has made
all believers welcome into his family!
Based on all this, I believe that if Paul was with us now, he
would add "there is neither straight nor gay" to his famous verse
about neither male nor female, Greek nor Jew, slave nor free in
Galatians 3:28.
I see nowhere in the bible that my permanent, faithful,
supportive relationship with Rafael, or the home we have made for
each other and for his mother and, in former years, for his
nephew (or the homes that other gay and lesbian people make for
themselves, their own and adopted children) in any way makes us
some kind of suspect Christians who can or should be denied full
membership in any church, including the Presbyterian.
To me, I am not revising the bible, I am just reading it,
studying it, and seeking God's "yet more light"! I hope you will
join me!!
Yet more light! Jim Anderson
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Now here are a couple of sermons on the same theme:
No Longer Cut Off
a sermon by Wayne McLaughlin
Text: Acts 8:26-40
Fifth Sunday of Easter, April 27, 1997
First Presbyterian Church, Yellow Springs, Ohio
My New Testament professor at the Southern Baptist Seminary in
Louisville, Dr. Frank Stagg, received international attention
when he wrote a commentary on the *Book of Acts* in which he
pointed out that the very last word in the book is a kind of code
word for the major theme of the whole book.
The last word in the *Book of Acts* in the original Greek text (and
also in most English translations) is **unhindered**. In Greek it
is **akolutos**, the adverbial form of **koluo**.
The last two verses of Acts says, "Paul lived there two whole
years ... proclaiming the kingdom of God and teaching about ...
Christ ... **without hindrance**" (NRSV, 28:30-31).
The term "to hinder" (which is also rendered as "to prevent,
forbid, stop, withhold") is a code word in the Lukan writings
which is found in passages where the Spirit of God is working in
an inclusive way.
What is happening in the *Books of Acts* is that what was once
**hindered** is no longer hindered; what was once **prevented**
is no longer prevented; what was once **forbidden** is no longer
forbidden.
We find this code word in the Lukan writings back in the Gospel
of Luke: Jesus said, "Let the little children come to me, and
do not **stop** (*koluo*) them" (18:16).
The disciples wanted to stop (or forbid) the children from coming
to Jesus. Jesus held out his arms to include them within the
circle of God's grace.
The same word is in today's first lesson from Acts 8. The
Ethiopian eunuch sees water as he rides along with Philip and
asks, "What is to **prevent** (*koluo*) me from being baptized?"
(8:36). And Philip says, "Nothing," and baptizes him.
The word is also found in Acts 10 and 11. Peter is led by the
Spirit of God to the house of some non-Jews. The Spirit comes
upon them, so Peter says, "Can anyone **withhold** (*Koluo*) the
water for baptizing these people?" (10:47).
Then Peter goes back to Jerusalem and reports that the Spirit has
accepted even non-Jews into the fellowship and says, "If then God
gave them the same gift that God gave us ... who was I that I
could **hinder** (*koluo*) God?" (11:17).
Jesus said: Don't **hinder** the children, let them come. Philip
refused to **hinder** the eunuch from being baptized. Peter
refused to **hinder** non-Jews from entering the fellowship.
Paul proclaims the kingdom of God **without hindrance.**
Which brings me to our text this morning -- the first lesson from
Acts 8.
It is about a foreigner (an Ethiopian), who is a eunuch. A
double whammy -- a foreigner and a eunuch at the same time. It's
especially the eunuch part that might interest us.
Now I guess we have to get explicit to make sure we know what the
Bible is talking about here. A eunuch is a man who has been
castrated or otherwise genitally mutilated in some way. There
were different kinds of eunuchs:
- Some were born that way -- congenital eunuchs.
- Some men were involuntarily made into eunuchs in order to be
forced into service in royal households. They would serve in the
women's quarters, and the patriarch of the house wouldn't have to
worry about his women being seduced.
- Then there were voluntary eunuchs -- literally and
figuratively. Some men would castrate themselves for religious
reasons. Others would simply take a vow of celibacy in order to
enter into certain kinds of religious service.
Eunuchs (those who were literally eunuchs) were not supposed to be
accepted into the community of faith. The Torah had outlawed it.
They were to be treated as outcasts.
Deuteronomy 23:1: "No one whose testicles are crushed or whose
penis is cut off shall be admitted to the assembly of the Lord."
Excuse the pun, but eunuchs were "cut off" from the fellowship of
God's people -- outcasts.
As you read through the Torah, the worst thing that can happen to
a person is that he/she is "cut off" from Israel. Scholars
interpret the phrase "cut off" to mean either: (1) excommunicated
from the fellowship, or (2) put to death.
To be "cut off" was the most serious thing that could happen
because you were not only cut off from the religious
establishment, you were cut off from access to God and God's
mercy.
Eunuchs were "cut off."
In fact, anyone with a handicap or physical defect was cut off
from priestly service.
Leviticus 21: "No one of the offspring of Aaron throughout their
generations who has a blemish may approach to offer the food of
his God. For no one who has a blemish shall draw near, one who
is blind or lame, or one who has a mutilated face or a limb too
long, or one who has a broken foot or a broken hand, or a
hunchback, or a dwarf, or a man with a blemish in his eyes or an
itching disease or scabs or crushed testicles ..." (vv. 17-20).
When the Ethiopian eunuch asked Philip the questions, "What is to
**prevent** me from being baptized?" -- Philip should have said:
"Well, the Law of God prevents it."
But he didn't.
The Holy Spirit was leading Philip and the rest of the church to
move beyond those restrictions found in Leviticus and
Deuteronomy.
Philip baptized a eunuch!
An outcast was let into the fellowship. The circle got bigger.
Inclusiveness.
Isaiah had prophesied it: "Do not let the foreigner joined to
the Lord say, 'The Lord will surely separate me from God's
people'; and do not let the eunuch say, 'I am just a dry tree.'
For thus says the Lord: To the eunuchs who keep my sabbaths, who
choose the things that please me and hold fast my covenant, I
will give, in my house and within my walls, a monument and a name
better than sons and daughters; I will give them an everlasting
name that shall not be cut off" (Isaiah 56:3-5).
So already, in the prophetic tradition of Israel, there was the
anticipation of the inclusive thrust of the gospel.
The Spirit of God moves through the *Books of Acts* to enlarge the
circle of fellowship, to break down barriers of race,
nationality, language, sexual condition, gender, etc.
Remember, the last word of the whole book is **"unhindered."**
We Gentiles were brought into the fellowship in chapter 10 of
Acts -- when Peter couldn't find anything to **prevent**
Cornelius and the other non-Jews from being accepted into the
community of faith.
That was two chapters after the eunuch was baptized and accepted
into the community of faith.
Today in the church much controversy rages over the question of
inclusiveness. What kinds of people shall we let into the
church? And, what kinds of people shall we let into the ordained
ministry?
There are those in the church who argue that certain kinds of
people shouldn't be ordained. And they appeal to the *Book of
Leviticus* for support of their argument.
But I believe the Spirit is still moving in the church. And I
believe the Spirit of God is telling the church, like it told
Peter and Philip, to move beyond certain Biblical restrictions --
to widen the circle of fellowship to include those who have been
left out before.
I believe that certain kinds of people who have been outcasts to
the ministry should no longer be outcasts. I'm talking about
people who have been born with a homosexual orientation.
I have no doubt that God is calling some gay and lesbian persons
to leadership positions in the church. But if the church
continues to stand in the way of their calling, I fear the wrath
of God will come down upon the church.
What if Philip had said to that eunuch, "No, I'm sorry, the
scriptures say that eunuchs are not allowed into the fellowship;
I can't baptize you."
What if Peter had said to Cornelius and those other non-Jews,
"No, I'm sorry, only Jews can be part of God's people." Then
*we* would be left out.
What if we still said to women, "I'm sorry, but the apostle Paul
said that women shouldn't speak in the church or take positions
of authority." Look at all of the good women pastors we have
that would be excluded.
What if we will said to people who are blind or lame or who have
other physical handicaps, "I'm sorry, but the *Book of Leviticus*
says that you are not qualified to be in the ministry." I know
of some fine pastors who would never have been able to exercise
their God-given ministry if we still insisted on the prohibitions
of the *Book of Leviticus* about those matters.
I know this is a very controversial matter. But I don't believe
that the church's job is to hinder, forbid, prevent, or stop the
inclusive work of the Holy Spirit.
I believe the church's job is to listen to the Spirit of God and
to follow the Spirit's leadership.
We learn about how the Spirit works in inclusive ways by paying
attention to the Bible. It is the Bible that shows us how the
Spirit has led and continues to lead the church to break down the
barriers that divide and exclude.
Does that mean that there are no boundaries or standards? No, of
course there are standards and boundaries.
The trouble is -- it is the man-made boundaries (and I say "man-
made" on purpose) and standards that make people outcasts and
keep them from taking part in God's gracious work.
They tried to forbid the little children from coming to Jesus.
They had always prevented eunuchs from being part of God's
fellowship. They had historically stopped non-Jews from coming
into the circle of God's covenant. They forbade women from taking
positions of leadership and ordained ministry.
"Man-made" standards and boundaries are often off the mark. God
sets up boundaries, but they aren't always the same as the ones
we set up. Our boundaries tend to be obstacles that keep certain
kinds of people from full participation in God's gracious work.
Yes, there are moral standards. But they should be the same for
heterosexuals and homosexuals.
People of either orientation should live honest lives -- lives of
integrity, faithfulness, respect for other people.
Both homosexuals and heterosexuals should be non-abusive, loving,
caring, truthful, honoring covenants.
It doesn't matter if you're homosexual or heterosexual -- if you
practice casual sex, that's wrong; if you exploit other people,
that's wrong; if you force yourself upon someone else, that's
wrong; if you make promises and don't keep them, that's wrong; if
you treat other people as if they are inferior, that's wrong; if
you live a life of greed, that's wrong; if you steal or cheat,
that's wrong.
Standards are the same. Morality is consistent for all people,
no matter what their sexual orientation happens to be.
Of course life can become "perverted."
"Perversion" happens when a heterosexual tries to be homosexual,
or when a homosexual tries to be a heterosexual. Each person
should live the way that is natural to him/her.
But what is even more perverted is when the church of Jesus
Christ tries to **prevent** a person from fulfilling her/her
calling in ministry.
The church has become perverted when it tries to **hinder** the
inclusive work of the Holy Spirit.
The gospel itself is perverted when Christians act unChristlike
and refuse to embrace all children of God as equals.
Preachers preach perverted sermons when they condemn homosexuals
without any Scriptural evidence for sexual orientation.
God doesn't exclude someone for being who and what he is. God
doesn't disqualify someone because of the way she was born.
Now I know that "inclusiveness" is a politically correct term
right now. Some politically correct ideas are not biblically
correct, and we should reject them on that basis. But
"inclusiveness" is biblically correct. The thrust of the *Books
of Acts*, which is a microcosm of all of Scripture, is an
inclusive thrust. The trajectory of the Biblical message is of
the all-embracing arms of God. Paul wrote that in the End, God
will be "all in all" (1 Cor. 15:28).
"What is to **prevent** me from being baptized?" asked the
Ethiopian eunuch.
The church must answer that question today -- not for eunuchs,
but for homosexuals.
It is a question about inclusion. Not only, Shall gays and
lesbians be allowed into the fellowship? but, Shall they be let
all the way in -- even into ordained service?
Remember when women were only allowed into the outer court of the
temple, and thus made second-class citizens of Israel? Now the
question is whether or not certain kinds of Christians will be
allowed to come all the way into the Church -- even into
positions of leadership and ordained ministry. Or will they be
forced to remain second-class members of the church?
With the coming of Jesus Christ, things changed. The stone has
been rolled away from the tomb of historical enculturation. The
God of Easter is not **hindered** by the past. The Resurrection
has broken open what was sealed up and guarded.
So, someone who was born with a same-gender orientation, who
trusts Jesus Christ as their Lord and Savior, who lives a life of
integrity and faithfulness asks, "What is to **prevent** me from
being ordained?"
And the answer is: Nothing, if God has called you and gifted you,
and you have prepared yourself for ordained service.
Nothing.
Nothing but a church that will not listen to the Spirit of God.
* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *
What Is To Keep Me From Being Baptized?
A sermon by the Rev. Dr. Mervin J. Fry,
Bound Brook (New Jersey) Presbyterian Church, July 16, 1995
Isaiah 56: 3-8; Acts 8: 26-39
Who was the man in the carriage riding from Jerusalem to Gaza?
The *Book of Acts* tells us he was an Ethiopian, dark skinned,
foreign.
He was a person of importance. The very fact that he was riding
in a carriage should tell us that. But further, we learn that he
was an official of the queen of Ethiopia, in charge of the royal
treasury.
This Ethiopian official had been to Jerusalem to worship God.
How he came to look to the God of Israel, we don't know. But we
do know that his faith, his seeking for the will of God, was
genuine. He had not been to Jerusalem to participate in some
outward show of religiosity, nor as a matter of international
diplomacy. Acts tells us he had been to Jerusalem to worship.
And on his way home he continued his worship by reading the
scriptures, specifically the scroll of Isaiah, seeking to
understand God's will for his life.
This dark skinned, foreigner, an important official in the royal
court of Ethiopia, was a person of faith and intellect, one who
was sincerely seeking to know and serve God. All these things we
know about him, and something else besides.
He was a eunuch!
Someone, whether his parents, or his owner, if he was a slave,
had decided for him to have his testicles surgically removed,
probably before puberty, so that he would never be able to marry
and beget children.
This Ethiopian official, through no choice of his own, was
sexually different from the majority of people in his world. And
though he had a good position in the royal court, he would never
have a family of his own or descendants, in a world where God's
blessing was described in precisely these terms.
Genesis 1:27-28 -- So God created human beings, in his own image,
male and female, and blessed them: *"Have many children so that
your descendants will live all over the earth."*
The promise to Abraham in Genesis 12: *"Leave your country. Go to
a land I will show you. I will give you many descendants. They
will become a great nation. I will bless you and make your name
famous."*
Through no choice of his own, the Ethiopian eunuch was sexually
different from the majority of people and would never participate
in this aspect of God's blessing, fathering descendants to keep
his name alive.
That must have been a deep sorrow for him, accepting the reality
of his situation. It was probably something he thought about
often with tremendous regret. And the surrounding society did
not make it any easier for him. We can only imagine the
scornful, mocking comments that came his way. And worse than
that, the religious law of the Jewish people, whose God he was
drawn to worship in Jerusalem, their law made him less than a
full person, excluding him from the fellowship of the community
of God's people.
Deuteronomy 23:1 -- *"No man who has been castrated ... may be
included among the Lord's people."*
It's a wonder, a miracle, in fact, that in the face of such
discrimination, such contempt, such a clear statement in black
and white that he was not welcome, not wanted, not worthy,
because he was sexually different from the majority, it's a wonder
that this Ethiopian eunuch continued to be drawn to God, and to
seek God's will. Maybe he sensed something about the wideness of
God's love that God's people had yet to learn.
Perhaps because the Ethiopian eunuch was hearing God's welcome in
his heart, he knew that there must be more in the Scriptures than
an old law in Deuteronomy and the people's tradition of
discrimination. Perhaps that is why he was reading the scroll of
Isaiah, looking for more, looking for promises for a better
future where he too might find a place among God's people. The
passage he was reading must have spoken to him powerfully.
*"He was humiliated, and justice was denied him. No one will be
able to tell about his descendants, because his life on earth has
come to an end."*
That is in Isaiah 53. He didn't know who it referred to, whether
it was the writer or someone else, but he knew what it was to be
humiliated, to have justice denied him, to have no descendants,
to be excluded from God's people because he was sexually different
from the majority.
And if the Ethiopian eunuch was reading in Isaiah chapter 53, his
eyes must have fallen on chapter 56 too. And it may be that it
was because of chapter 56, that he was studying the scroll of
Isaiah so carefully in the first place.
This is what it says in Isaiah 56:
*The Lord says to his people:
Do what is just and right for soon I will save you. I will bless
those who do nothing evil.
A foreigner who has joined the Lord's people should not say, "The
Lord will not let me worship with his people."
A man who has been castrated should never think that because he
cannot have children, he can never be a part of God's people.
The Lord says to such a man: If you honor me ... if you do what
pleases me ... then your name will be remembered among my people
longer than if you had sons and daughters.
You will never be forgotten.
And the Lord says to those foreigners who become part of his
people, who love him and serve him, I will bring you to Zion, my
sacred hill, give you joy in my house of prayer, and accept the
sacrifices you offer on my altar.
My temple will be called a house of prayer for the people of all
nations.
The sovereign Lord who brought his people home from exile has
promised he will bring still other people to join them.*
The scroll of Isaiah says that a foreigner, an Ethiopian, should
not say the Lord will not let me worship with his people even if
Ezra (Ezra 10) should shout in the name of God, "Separate
yourselves from the foreigners living in your land and get rid of
your foreign wives."
Even if God's people should continue to turn their backs on
foreigners, the scroll of Isaiah says, "You, my beloved Ethiopian
eunuch, should not say the Lord will not let you worship."
The scroll of Isaiah says: A man who has been castrated should
not think he cannot be part of God's people. Even if Deuteronomy
says, *"No man who has been castrated ... may be included among
the Lord's people."*
Even if God's people continue to sneer at you, condemn you, and
reject you, you my beloved Ethiopian eunuch, my child who is
sexually different from the majority, you should not think you
cannot be a part of God's people.
Is it any wonder that the Ethiopian eunuch read the scroll of
Isaiah with excitement and hope, that he invited Philip, one of
Jesus' followers, up into the carriage to explain Isaiah to him?
Philip told the Ethiopian eunuch the good news: in Jesus Christ,
you, a foreigner and a eunuch, are welcome as one of God's people,
not as a second class citizen, but as a unique and beloved
creation of the Lord.
And the eunuch said: "Here is some water, what is to keep me from
being baptized?"
And we can almost hear the Biblical legalists quoting the
Scriptures. From Deuteronomy: *"No man who has been castrated
... may be included among the lord's people."* From Ezra:
*"Separate yourselves from the foreigners."*
But stronger and clearer we hear the good news in Jesus Christ:
You, my beloved Ethiopian eunuch, my foreigner who is sexually
different, you are welcome into my family.
*"For in Christ there is no difference between Jews and Gentiles,
between slaves and free people, between men and women, all are
one in union with Christ."*
And the Ethiopian eunuch said *"what is to keep me from being
baptized?"*
And the *Books of Acts* responds with Philip's resounding silence,
*"There is nothing to keep you from being baptized."*
Philip baptized him, and he continued on his way full of joy!
The Spirit of God, the same Spirit that brought joy to the
Ethiopian eunuch, is moving in the church and in the world today,
urging us to welcome as brothers and sisters in Christ those who
have been excluded and marginalized because they are different.
The Scriptures were collected over a period of 1400 years. They
contain materials that are 2000 to 3000 years old. Those
materials include many ancient laws, rules, and perspectives that
no longer apply. The Scriptures also contain stories like the
one of the Ethiopian eunuch that demonstrate the Spirit of God at
work. These stories help God's people to see how important and
necessary it is to challenge the ancient rules and traditions
that stand as barriers to God's welcome in Jesus Christ. A
welcome which is extended to each and every one of us, no matter
how different we may be.
This process of change in the church and in the world can be
painful, upsetting, and divisive. There are always those who
side with the old rules and traditions as God's will, and there
are always those who side with the challenge of the old rules and
traditions as God's will. And both positions are presented in the
Scriptures.
The church is constantly being challenged to understand the
wideness of God's welcome in Jesus Christ and to participate in
that welcome.
In the first century there were Jewish Christians who did not
think God's welcome was extended to non-Jews.
In the 19th century there were those who did not think God's
liberating love applied to slaves.
In the 20th century there have been those who could not accept
non-Europeans as full participants in the family of God.
The struggle to give women the rights God gave them long ago
continues.
And now the question of whether God welcomes and approves of
people with different sexual orientations is before us.
Before we close our minds on this issue, let us think of the
Ethiopian eunuch, and realize that the quoting of ancient rules
or 2000 years of tradition does not settle the question. When
the Spirit of God is at work welcoming and including God's own,
old rules and traditions that stand in the way need to be
reassessed and reformed in the light of God's grace in Jesus
Christ.
That is what happened for the Ethiopian eunuch 2000 years ago.
May it not be that the same thing is happening for gay, lesbian,
and bisexual Christians today?
Amen
* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *
READING THE BIBLE
Here are a few contributions from members and friends on reading
the Bible:
The Letter Versus the Spirit
"He has made us competent as ministers of a new covenant -- not of
the letter but of the Spirit; for the letter kills, but the
Spirit gives life" 2 Cor. 3:6, NIV.
Notice that "the letter kills." Over the centuries endless
physical and psychological atrocities have been committed by
people against fellow human beings because of a literal
application of scripture. I could mention such things as gay
bashing, putting women down, justifying slavery, the Crusades,
the persecutions of the Puritans, etc. The list goes on and on.
Applied literally, the Bible can indeed kill people, physically
.
But the other side of the coin, one upon which we must dwell, is
"the Spirit gives life." I believe with all of my heart as one
who has studied the Bible for 47 years, that it can indeed be a
Tree of Life if we open our hearts for the Holy Spirit to teach
us the life-giving, healing truths that it contains for all
earnest seekers. I never fail to look at a passage of scripture
that doesn't contain some message to me, something relevant,
something vibrant and exciting.
I recommend that you carefully study 2 Cor. 3 in its entirety.
The passage is contrasting the old way of a written code with
that which is written upon our hearts in the New Covenant
experience. One is a ministry of death and the other a ministry
of life which has absolutely no end to it, even in our current
plane of existence. The joy of feasting on the precious passages
of scripture and allowing their deep meaning to be received into
our hearts and applied in our lives is beyond any words to
describe. Try it and see for yourself. Study the above
mentioned passage and see what it says to your heart. -- Tom
Durst, Spokane, Washington
* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *
Afflicted in Every way
Dortha Harned writes: Recently I came across this piece of
Scripture and thought how well it describes the PLGC people.
From 2 Corinthians 4:8-9, "We are afflicted in every way, but not
crushed; perplexed, but not driven to despair; persecuted, but
not forsaken, struck down, but not destroyed." I do so admire
you all for your perseverance and faith. (Thanks, Dortha! --
JDA)
* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *
Getting It Right
by Chip Blankinship
I tried to listen. Unhappy as I was with the language of
"Amendment B," I tried to listen to the comments of its
supporters at the Syracuse General Assembly. I read editorials
such as Robert Bullock's "Leave It Alone" (*The Presbyterian
Outlook,* 6-2-97), where he says, "The better part of wisdom will
be ... to leave this new provision ... alone for a while." That
sentiment was certainly echoed numerous times on the floor of the
Assembly.
"We just adopted this provision. Let's live with it and see how
it works."
"We've been through too much to pick this issue up again. Let's
let it rest."
Were they right? Amendment B really was brand new. And these
certainly have been divisive issues in the church for a long time
now. Do we need just to let it rest for a while?
I had been present when the Assembly Committee on the Book of
Order heard this new wording for the first time. That committee
was meeting in the attic of the War Memorial building in
Syracuse. Reflecting the building's name, the windowless room
with the curved ceiling had the feeling of a military barracks.
Too many people for too many hours had, it seemed, used up most
of the oxygen in the room. Tempers shortened as the air thinned,
and there was an oppressive staleness that seemed to strangle any
hope for excitement, or enthusiasm, or whatever would be needed
to make this meeting feel less like a business meeting and more
like the workings of the Church of Jesus Christ. And then, in
that stagnant atmosphere, the Spirit came. The words of what is
now Amendment A were read for the first time, and it felt as if
the doors had been blown open and the Breath of Life had breathed
fresh air into that stale room. I would hear, again and again,
the affirmation, "This is the wording we've been looking for!"
Later, I had heard the Assembly's debate on the matter, and had
seen that this new amendment was clearly the will of the
commissioners gathered. I had been pleased to witness the vote,
to hear representatives of the church I love say, "Amendment B
(now G-6:0106b) has done too much harm already. If we are going
to stay together, something has to be done."
But I had listened. And I wondered. Was it too soon? Should we
leave it alone for a while?
That same night, as I waited for a friend to join me for dinner
and tried to find a way to take a break from the emotions of the
day, I picked up my sermon planning folder and turned to the
Lectionary passages for July 20, 1997, the next date on my list.
David decides God needs a house (II Samuel 7:1-14a). Nathan,
God's spokesman, says, "Go ahead! That's exactly what you need
to do!" But Nathan got it wrong. He put himself on the line, he
assumed he had the answer right, assumed he had God's answer, but
God didn't agree.
Could Nathan have lived with it for a while and waited to see
what happened? Could he have guarded his reputation by allowing
the "house" to be built and then found a way to turn it to his
own advantage when it didn't work out? Probably. Instead, he
listened.
"I'm sorry, Nathan," God said, "but you got it wrong." No anger.
No punishment. Just correction. "You got it wrong, so you need
to go back and try it again."
"Keep doing it until you get it right," God suggests.
And so: "Sorry. I was wrong. God doesn't want a house. Try
again."
If something is wrong, we aren't afforded the luxury of "living
with it." If something is unjust, we aren't given the latitude
to "wait and see how it goes." We fix it.
We Presbyterians have a decision to make. But the question
isn't, "Have we struggled with this long enough?" The question
isn't, "Don't we need a break?" The question is, "Have we
discerned the will of God?" The question is, "Did we get it
right?"
If we miss the question, how can we hope to find the answer?
* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *
LETTERS AND STORIES
Small Tasks Bear Fruit
A year has passed since my presbytery, Tampa Bay, was studying
Amendment B before taking action at its February meeting last
year. Not being a delegate, I considered what I might do to
influence some delegates to understand the deeper issues involved
in the measure.
The inspiration that came to me was to copy the packet that PLGC
had assembled and send it to the six delegates from my church,
First Presbyterian, and four from a sister church in the
community, Hope. I mailed it some two weeks ahead of time with a
cover letter asking them to consider it seriously in preparing to
vote for the amendment.
I consider that my initiative may have lit a candle or two in the
darkness because my pastor told me that he had voted against the
amendment and that he understood two others from our church had
joined him. I later confirmed one of these, whom I asked that Jim
Anderson put on the PLGC mailing list.
God may have prepared me for this small task by leading me to
involvement in the local and struggling chapter of PFLAG (Parents
and Friends of Lesbians and Gays) and thus, as a straight, to
understand the wider issues of the struggle. I understand better
now what "more light" means and am hopeful that last year's
initiative will bear fruit as most of the same delegates will be
called to vote in February 1998 on Amendment A. -- Carroll Teeter,
Winter Haven, FL
* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *
This letter was sent to Clifton Kirkpatrick, Stated Clerk of the
General Assembly. We share it with the permission of its author.
Reconciliation of Science and Faith
Dear Rev. Kirkpatrick,
I am a 53-year-old homemaker and mother, and a fourth generation
Presbyterian.
As we consider the inevitable tension between science and faith,
our family is examining the integrity of the institutional
church. I'm hoping you can offer counsel and clarification.
Until the last few decades, little has been known about the
origin and nature of sexual orientation. Now its study has
advanced enough so that the predominant view in the scientific
community is that sexual orientation is innate. Researchers, as
well as the American Psychiatric Association and the American
Psychological Association, have repudiated the illness model of
homosexuality.
The new information is in direct contrast to church historical
teaching that homosexuals are heterosexuals who "have gone
astray." We now know that gay people were not previously
heterosexual and never will be. Assertions to the contrary are
not supported by research. In August 1997, the American
Psychological Association stated that clinicians would be
breaching ethical guidelines should they tell patients that there
is effective "conversion" therapy. There is not.
In response to scientific findings, the Presbyterian Church
(U.S.A.) and other denominations have imposed a new theology on
the authentic teachings of the Christian faith: God created two
separate categories of people -- an ideal form of human who can
live a whole, fully integrated life, and a sub-standard,
inferior, but tolerable form of human who cannot. This
represents a radical split from the message of the Gospel.
I believe that the Presbyterian Church (U.S.A.) with its great
tradition of scholarship will understand what is at issue. Do we
truly believe that God created a lesser form of human being who
should be denied wholeness and equality or do we not believe
this? Have you replaced our belief system held for 2000 years
with a new theology of "categories" and levels of worth?
I have visited with my pastor about this and he suggested that
you might have helpful clarification. I know your time is very
valuable, but I would like your response. Do we provide the same
rights and opportunities for service to all God's children or do
we openly acknowledge a class system within the Christian church.
-- Sincerely, Karen Ellen Kavey, Chappaqua, NY
* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *
Conversion Versus Inclusion in Indiana
This commentary from the front lines went out on the PLGC-list.
To join the PLGC-list, send a note to: PLGC-list-
request@andrew.cmu.edu -- JDA
Comments from a follower for those of you "leading" here on the
list:
Being a gay female in Indiana is, um, interesting enough ... I've
had to hide my personal life, or be fired from my position ....
I've had to come out to be with my partner in the emergency room
(to the objection of some nurses) ... but nothing has driven fear
of being "found out" home as hard as trying to find a
Presbyterian church for fellowship. Please read my little story.
It's true. And for me, it's one aspect of life as a gay Presby
that I think a lot of others face.
The closest church to me in proximity happens to be Presbyterian.
I dropped into the church offices; said that I was a Presbyterian
from another State; said I wanted to become a member. I held my
breath in fear as I told the minister my partner and I were gay
(and married by a minister of another Christian faith). I was
told that gays were welcome and other gays attended the church.
I was encouraged to join the church AND the single adults group.
At first I was thrilled. I believe I even commented on it to
PLGC-list.
But, something kept bothering me. I couldn't put a finger on it
but it was there. Motivated by what I don't know, I called the
church and asked if they were a "More Light Church." The
minister answered with a long pause then, "Exactly what is a
MLC?" I explained. "No, I'll have to look into that. I don't
know if that's something we want to become or not." Very
polite. Very sincere. Very unsettling to me.
Then it hit me. Join the church AND the SINGLE adults group.
Why, knowing that I had a partner, would I join the single adults
group? This was not a church of inclusion but conversion. That
is the only logical reason I could come up with. Even if they
are gay friendly was it, " ... we can't upset the REAL married
people with a lesbian married couple?" Or was it, "We'll get
them to join the single adult group and they meet a man. They'll
give up their sinful life?" Am I just making a big deal out of
nothing?
My answer was no. No straight Presbyterian, married by any
minister of any faith, or Justice of the Peace, etc., would be
asked to join the Singles group. And, with all that is
transpiring currently in the Presbyterian church, could you be
unaware of the statement that made?
Our final choice was not to join this church. BUT THIS WAS THE
WARMEST welcome we had. While I don't feel the need to wear a
"I'm gay" sign, I will NOT hide who I am again. Anywhere.
Including in a Presbyterian church.
God bless you all. Your comments back are appreciated. And
please forgive the writing style of this half-asleep person. --
Name withheld to prevent potential (likely?) ecclesiastical and
social harassment -- JDA.
* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *
12-Year-Boy Takes Lead Against Boy Scout Discrimination
Twelve-year-old Steven Cozza is trying to get the Boy Scouts to
stop bashing gay boys.
"Scouting for All," a movement started by Presbyterian Dave Rice
and other life-time Scouts committed to equity and justice, is a
grassroots effort to put pressure on the Boy Scouts of America
to rescind their discriminatory policy of excluding gay youth and
adults from scouting. It is a movement that is beginning to
sweep across the country. It is following the lead of 12-year-
old Life Scout Steven Cozza, who says, "discrimination is simply
wrong." Steven calls upon grandmas, grandpas, moms, dads, men,
women, boys, girls and other scouts to take a stand against this
social injustice. Sign Steven's petition (see below). Make
copies and pass them on to others to do the same. It's
conceivable one person could generate several hundred signatures.
Steven's goal is one million signatures.
Steven and Scouting for All view our efforts as a healing
journey. We know the Boy Scouts of America will become a
stronger program if it would follow its own Scout Law. The BSA
encourages its scouts to be morally straight. One cannot be
morally straight if one discriminates against other another human
being. The BSA teaches its scouts to discriminate against gay
people. We are asking the BSA to become a morally straight
organization by dropping its destructive and discriminatory
policy against people who are gay. Steven says he is dedicating
his efforts to the memory of Robin Reed, a 15-year-old gay youth
who took his life and in the memory of all gay youth who have
taken their lives because they didn't feel like they belonged.
Steven says the BSA only adds to this problem with their policy
of discrimination and rejection.
There are three things we are asking that you do as part of the
Scouting for All Movement:
1. Make copies of Steven's petition. Get your copy signed and
ask others to do the same so a snowball effect will take place
with the petitions. Ask that children place their age after
their name. Ask scouts to identify themselves as scouts after
their names. We want the BSA to know that all the beautiful
rainbow of people are in support of this movement.
2. You can send letters and ask others to send letters to scout
headquarters asking that they rescind their discriminatory
policy. You can send your letters to: Mr. Jerry Ratcliffe,
Executive Chief Scout, National Headquarters, Boy Scouts of
America, P.O. Box 152079, Irving, TX 75015-2079, telephone 972-
580-2000.
3. You can send letters and ask others to send letters to your
local United Way Chapters and a copy of the letter to the United
Way, National Headquarters. You can say you will not contribute
to the United Way as long as the Boy Scouts of America
discriminates against gay youth and adults. The United Way is
the largest single contributor to the BSA. Their address is:
United Way National Headquarters, 701 N. Fairfax St., Alexandria,
VA 22314-2045, telephone 703-836-7100, fax 703-683-7840.
Steven was able to rally his junior high school students to sign
his petition. He is receiving calls from around the country in
support. Let's get those one million signatures! Let's get the
Boy Scouts of America to become a morally straight organization!
-- With the Most Deepest and Sincere Thanks, Scott Cozza,
Assistant Scoutmaster and Steven Cozza, a Brave Life Scout,
phone/fax 707-778-0564 (with some editing by JDA).
Here's Steven's Petition: "We want the Boy Scouts of America to
change its policy of excluding gay youth and adults from
scouting." Sign this statement and return to: Steven Cozza,
Life Scout, Scouting for All, 73 Mission Dr., Petaluma, CA 94952.
Another thing Presbyterians can do is to bring an overture, or a
commissioners' resolution, to the next General Assembly to get
the Presbyterian Church behind this justice movement. As an
example, here is the commissioners' resolution that was considered
(but not adopted) by the Milwaukee General Assembly in 1992:
Commissioner Resolution on Violation
of PC(USA) Standards by the
Boy Scouts of America
(as amended by the Commissioner Committee
on Educational Ministry)
Whereas, the 190th General Assembly (1978) of the United
Presbyterian Church in the U.S.A. declared: "The Christian
community can neither condone nor participate in the widespread
contempt for homosexual persons that prevails in our general
culture. Indeed, beyond this, it must do everything in its power
to prevent society from continuing to hate, harass, and oppress
them. The failure of the church to demonstrate grace in its life
has contributed to the forcing of homosexual persons into
isolated communities. . . . There is no legal, social, or moral
justification for denying homosexual persons access to the basic
requirements of human social existence";
Whereas, the Boy Scouts of America prohibit gay boys and men from
participating in their programs, and expel them when their sexual
orientation is discovered, regardless of their records of service
to the organization and to society;
Therefore, be it resolved that the 204th General Assembly urge
congregations to confer with any Boy Scout troops that make use
of their facilities, if the troop leadership concurs with
such expulsion practices, and to urge them to cease this
discrimination against gay boys and men, and that congregations
consider restricting the use of their facilities to organizations
that do not practice such discrimination on the basis of sexual
orientation.
* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *
LISA'S COLUMN: A Phony Movie Review
An Honest Book Review
A Quiz for Parliamentarians and More
The Movie
One morning I tuned into a radio talk show that had an unusual
premise. The host invited listeners to call in with their
reviews of popular movies -- the catch being that they could not
have actually seen the movie they were reviewing. License was
thus given to do what we all -- all right, what I -- love to do:
speak out about topics of which we know next to nothing.
Emboldened by the precedent I here offer my opinion of "Amistad":
I didn't see it, and I didn't like it. In truth, my quarrel is
with Mr. Spielberg and not with any one of his films. He is the
master of the visual world, but with only the audio track to
rely on, his movies come off as overdrawn and contrived[1].
Ronald Reagan had much the same effect on me[2]. I offer this
cheeky, unsubstantiated opinion in the first place to generate
mail. Send those invective laced complaints to: "The More Light
Update," c/o James D. Anderson, P.O. Box 38, New Brunswick, NJ
08903-0038.
The Book Review
In the second place, "Amistad" provides the perfect lead in to
discussing a book that I was very much taken by recently. The
book, by William Lee Miller, is *Arguing About Slavery: John
Quincy Adams and the Great Battle in the United States Congress*
(1995, Vintage Books, 577 pages, $17.95 paper). This book is a
parliamentary procedure page turner. In it, Miller reconstructs
the Congressional debates from 1835 to 1845 concerning petitions
submitted for the most part by women, slaves and free blacks to
end the slave trade in Washington D.C. Led by southern Whigs and
Democrats, but with the solid support of most northern
representatives, Congress tied itself in knots in its efforts
against taking any action on such petitions. What's more,
congress passed a series of rules banning the receiving of any
such petitions and barring the introduction of slavery as a
debatable subject.
The Quiz
*Arguing About Slavery* could well serve as a handbook on
parliamentary slights of hand. It is a history lesson in the
uses and abuses of both *Robert's Rules* and representative
democracy. Here's a little quiz culled from its pages for you
parliamentary wonks. I'll give you the background and then a bit
of the transcript from a floor debate from 1836. Your job is
simply to figure out what is going on.
The set up is this: Before the House is a set of three
resolutions (submitted by the Pinkney committee) dealing with the
petitions to end the slave trade in the capital. The third of
these proposes that all petitions or resolutions relating to
slavery or the abolition of slavery "shall, without being either
printed or referred, be laid on the table and that no further
action whatever shall be had there on." The House debated for a
week. The heart of the debate did not concern this third
resolution, but the second which stated that it would be "unwise"
for Congress to take up the matter of slavery in Washington.
(Southern Whigs thought the language too weak and sought to have
slavery in the capital upheld on constitutional grounds.) When
Adams arose to speak on the third resolution, the Speaker (James
Polk, the future president) recognized instead a Democrat from
Georgia (Mr. Owens) who moved the previous question. Your job is
to follow the action from here on.
"Mr. Adams expressed his desire to say a few words on the subject
of the report and the resolutions. ... Henry Wise (Whig
Kentucky) inquired whether the motion was in or out of order; to
which Speaker Polk replied that it was in order. Mr. Adams
requested the Gentleman from Georgia to withdraw the motion, and
not call for the question without giving any one the opportunity
to discuss the question. Mr. Owens said he had made the motion
after much deliberation, and would not withdraw it. Mr. Adams was
about to make some remarks, but was interrupted by the Chair,
stating that the question was not debatable. Mr. Adams appealed
from the decision of the Chair that the motion was in order on
the ground that the gentleman from Georgia at the time he made
the motion, was not competent to make it. The Chair called upon
Mr. Adams to reduce his appeal to writing. Mr. Adams, after a
moment, said that he perceived that a majority of the House was
determined to stifle discussion, and he would withdraw his
appeal, and consent that the vote should be taken. The motion for
the previous question was then seconded, but the parliamentary
situation left some doubt as to just what the previous question
was. The Chair, in reply to an inquiry, said that the previous
question would be on concurring in the Pinkney Committee's three
resolutions, and not on the motion to recommit or print the
report. Mr. Adams appealed from that decision. The Chair said it
was what he would decide if the main question should be ordered.
Mr. Adams said, I will appeal when the decision is made. I am
aware that there is a slave holder in the chair. ... Mr. Adams
asked if there was then time to ascertain what the decision of
the Chair will be, upon what is the main question? The Chair said
that he had stated, for the information of the House, what the
decision would be; but the time to make a decision had not
arrived. Mr. Adams demanded that it should be decided what was
the main question, that the House might know upon what they were
voting, and that it might be entered on the journals. The Chair
said he had not decided what the main question was, and could
not, because the House might negative [negate?] the demand for the main
question. The gentleman from Massachusetts could attain his
object as well after the House had decided whether the main
question should be then put. Mr. Adams said he could not, and was
proceeding to show the difference in the points of time, when Mr.
Boon from Indiana called him to order. Mr. Adams said he was
speaking to order. He would ask the chair to decide what the
main question is, in order that the House might have an
opportunity to decide, before they were obliged to vote for the
putting of the main question, whether the decision of the Speaker
was correct or not. The Chair then decided that the question
would be on the Pinkney resolutions, and would cut off all other
questions or motions to amend or commit; and he announced the
question then pending to be: "Shall the decision of the Chair
stand as the judgment of the House?" Mr. Adams said he understood
that question to be debatable. The Chair said it had been decided
that an appeal, while a previous question was pending, was not
debatable by an express vote by the House. Mr. Williams, of
Kentucky, moved the previous question on the appeal, and said he
was sure that would stop debate. As the Chair was stating the
question that would arise, Mr. Williams withdrew the motion. Mr.
Adams asked if he was gagged or not. The Chair said he had
decided, according to a previous decision of the House, that the
motion was not debatable. Mr. Adams was going on with some
remarks, but was interrupted by loud calls to order. He stated
that he wanted the decision of the Chair in writing that it might
be entered on the journal. The Chair said he had no right to make
such a demand. Mr. Adams appealed from that decision. The Chair
decided the appeal to be out of order. He said one appeal was
then pending, and another appeal could not be piled upon it. The
question was then taken, and the decision of the Chair was
sustained by the House (Miller, pp.147-149).
If you followed just what exactly happened here -- seek help.
*And more:* Since my life of late, as a Lesbiterian, has been so
entangled with the parliamentary wranglings in the legislative
bodies of our denomination over ordination, it is no wonder that
Miller's book struck a chord. Certainly, the magnitude of scale
bears no comparison between the struggle on the part of mostly
white, mostly middle class Presbyterians to obtain ordination and
the monumental struggle for freedom for a people brought to this
country against their will to suffer in slavery. But Miller's
book set me to pondering over the role of parliamentary procedure
in all such struggles for human rights and dignity.
Perhaps the abuses are most glaring. In the hands of many,
*Robert's Rules* are little more than a game -- elaborate as
chess and mundane as bean counting. The strategies for stalling,
stifling debate and on the whole, for keeping the door firmly
closed are myriad. The strategies for getting a toe in that door
are just as many and various, but often gain little more than a
sore toe.
But the power rests in those principles which our church's form
of government and our country's government share: representative
government, government by mutual deliberation, freedom of
conscience and the right of appeal. For certain the frailties of
the system are legion. Even so, I find myself filled with a deep
gratitude toward those women and men who continue to do the hard
work of calling and cajoling that system into more perfectly
mirroring those radical principles that are its foundation.
Finally, Miller's book and all the press about "Amistad" left me
pondering with some solemnity the legacy of slavery. The debates
over slavery were as wrenching within our own denomination as
they were in the life of the nation. Rifts were created then
that have been, and will be a long time in healing. Part of
PLGC's deeper calling I believe is to remember that legacy. We
are petitioning the church not simply to open the doors wide
enough to let in gay, lesbian, bisexual and transgendered people
but all people. -- LLL (Lisa Leigh Larges)
Lisa's Footnotes!
(1) I'm often asked if I, as a blind person, go to movies.
Since the invention of the talky, movies have been more
accessible, but action thrillers still mostly go by me. All my
friends who have ever gone with me to a movie with subtitles have
refused to ever do it again.
(2) Reagan's voice, breathy and throaty, always reminded me of a
gangster. I assumed that he had earned his reputation as "the
Great Communicator" on the strength of his physical charisma.
Then I read an interview with deaf students from Galludet
University: They noted that to watch Reagan without hearing him
was like watching an amateur actor in the role of President. Go
figure.
* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *
BOOKS
Poison in the Pot?
Do two pages of ill-informed homophobia ruin a fantastic book?
A Book Review, by the Rev. Tom Hanks
Raymond E. Brown, S.S. *An Introduction to the New Testament.*
New York: Doubleday, 878 pp. $42.50.
The longer our trench warfare in mainline denominations drags
out, the more complicated it gets. With Union Theological
Seminary (New York) professor emeritus Raymond Brown's Magnus
Opus gracing the cover of the *New York Times Book Review* for
Christmas (Dec. 21, 1997), you know there's still quite a bit of
tunnel left, even in "liberal" (?) New York, before we emerge
into any full light of a millennial utopia. Princeton Seminary's
Bruce Metzger calls Brown's book "a monumental piece of
scholarship that speaks to experts and novices alike" and
recommends that "if a person could own only one book on the *New
Testament*, this is the one to have."
I have to agree, but I worry about the novices.
Since arriving in New York from Argentina in November, just as
Brown's book came out, I have been working through it carefully.
However, when I first read Brown's two pages on "Paul's Critique
of Fornicators and Homosexuals" (529-530, with reference to 1 Cor
6:9-10), I felt about as sickened as the day I learned that the
famed German *New Testament* scholar Gerhard Kittel had also
written anti-Semitic propaganda supporting Hitler. And it is
perhaps a sign of the times that *New York Times* reviewer Anthony
J. Saldarini raises no explicit complaint about Brown's
homophobia.
Not that interpreting Paul as reflecting the ignorance and
prejudice common in his day is necessarily homophobic. (See my
review of *Love Between Women: Early Christian Responses to
Female Homoeroticism* by Bernadette Brooten, *More Light Update*,
March-April 1997, p. 13-17. Brooten concludes that Paul was
grievously mistaken in this area, but should be disregarded by
the church as an authoritative voice when his teachings are thus
mistaken.) Brown, however, recommends that we heed the "sexually
and politically 'incorrect'" Paul, as Brown interprets him.
Brown also defends the inerrancy of the Bible (as understood
rather flexibly in Roman Catholic scholarship), the virgin birth,
Jesus' bodily resurrection, and (treating Peter's confession in
Mat 16) the primacy of the papacy. No wonder Roman Catholic
authorities gave the book a *nihil obstat* and *imprimatur*,
officially declaring the work "free of doctrinal or moral error."
I was continually amazed at Brown's detailed knowledge and
recommendation of conservative evangelical scholarship (commonly
ignored by fundamentalists for being scholarly and by mainline
writers for being conservative evangelical and for being marketed
by evangelical publishing houses). Dallas Seminary
dispensationalist Darrell Bock's two-volume commentary on Luke
even gets the highest recommendation, and Brown's bibliographies
(a scholarly delight) often are complete through 1998 (projected
dates in commentary series).
So far as I could detect, only in his two pages of homophobic
discourse does Brown's bibliographic competence falter seriously.
Here, for some reason, he builds his case from 1 Corinthians 6:9-
10 rather than Romans 1:26-27 (where most would feel there might
be more to build with). He cites D.F. Wright, R.B. Hays and
Marion Soards to refute John Boswell, whom he describes with
uncharacteristic emotion as "devastatingly challenged" by
Wright's 1984 article (p. 529, note 54). However Brown
completely overlooks Dale Martin's article (the most thorough and
satisfactory treatment of Paul's terms), which concludes that
*arsenokoitai* refers to sexual exploitation (*"Arsenokoites* and
*Malakos:* Meanings and Consequences," pp. 117-136 in *Biblical
Ethics & Homosexuality: Listening to Scripture* (Louisville:
Westminster John Knox, 1996).
Moreover, although Brown cites James Miller's important study,
"The practices of Romans 1:26: Homosexual or Heterosexual" (*Novum
Testamentum* 37, 1995:1-11), he seriously misrepresents Miller's
position, which is that Romans 1:26 refers not to lesbian sex,
but to unnatural (noncoital) heterosexual intercourse. Brown,
however, mistakenly attributes to Miller the conclusion that the
Romans 1:27 reference to males also speaks of heterosexual
relations (impossible, since that verse makes explicit that males
abandon women for other male partners, as Miller makes clear!).
Miller's subsequent studies, as well as others, have shown that
Leviticus and Paul all refer only to anal sex (before, hence
without, condoms), and not to some modern construct of
"homosexuality." Even from his own starting point, Brown is
incoherent, since he interprets *arsenokoitai* in 1 Cor 6:9-10 as
referring only to the active male partner in anal sex, but then
fails to note that the same term is used in 1 Timothy alone (did
the author of the pastoral letters then disagree with Paul and
hold only the active partner in anal sex guilty?).
Yawning gaps in bibliography, sloppy misattributions of opinions
to sources cited, incoherence in argument, and ("when argument is
weak, pound the pulpit?") inappropriate emotionalism are hardly
characteristic of Brown's work, elsewhere so admirable. One
cannot help but ask why he spins out of control and crashes in
these two pages. Unfortunately, mediated through seminaries of
all ideological stripes and clergy of all persuasion, Brown's
introduction may well continue to impact churches and society
most at the one point where it is deficiently researched and
gravely mistaken.
We might hope for an only slightly revised 2d edition where the
homophobia might be exorcised, but at the Society for Biblical
Literature, where he was honored for this work in November, I
heard him flatly rule out the possibility of a second edition.
So, as in the case of Gerhard Kittel's fascism and anti-Semitism,
we may have to take our own advice and "get used to it."
Tragically, many Roman Catholic adolescents (especially) who
realize they are gay and don't want their mothers to spend the
rest of their lives explaining why they don't have a girlfriend,
will continue to enter the ecclesiastically constructed closet of
a (purportedly) celibate priesthood. And gay teenagers of all
backgrounds will continue to commit suicide in disproportionate
numbers due to the homophobia poisoning society from otherwise
admirable sources, such as Brown's book.
*New York Times* reviewer Saldarini writes that "Contemporary
critics have uncovered Western intellectual, political and
literary assumptions that have excluded the views of minorities,
the third world, women, gay people and others whose experiences
and needs have not been addressed by the Western historical-
critical synthesis" ("First, the Good News," *New York Times Book
Review*, Dec. 21, 1997, p. 6). He holds out the hope that "Those
who read the *New Testament* outside of or against the dominant
Western intellectual tradition will write a new interpretation of
the *Bible* and a very different introduction to the *New Testament*
in the next generation."
In fact, if you read Spanish, you don't even have to wait until
the next generation. This last year I have written an
introduction to the Christian Testament, *Our Rainbow Bible* that
focuses on the teaching of each book regarding the poor, the
oppressed, women, sexual minorities, the physically challenged,
multicultural and racial issues, and anti-Semitism. My starting
point is a brief summary of the scholarly consensus regarding the
kind of traditional questions Brown treats with such expertise.
And of course, in English also we have countless studies that
treat various facets of the rainbow in some isolation. Like so
many white male (purportedly heterosexual) academics, Brown
presents his school of scholarship as the norm and views these
other perspectives as ideologically suspect "advocacy
scholarship." He generously acknowledges a certain value in some
of these new perspectives (p. 28; lesbigay ones apparently
excepted). However, a survey of the issues Brown holds dear and
expounds as being the most important teachings of the *New
Testament* books reveals how little impact these studies have
made on him even when they are cited in notes and bibliography.
Now if only I could find an English publisher and a translator
....
Thomas D. Hanks, Universidad Biblica Latinoamericana, Samaritan
Institute for Religious Studies, Executive Director, Other Sheep,
thanks@thanks.wamani.apc.org (Buenos Aires, Argentina)
* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *
JUDICIAL PROCEEDINGS
The courts of the Presbyterian Church (U.S.A.) continue to deal
with fallout from the current apartheid policies of our church
that ban lesbians and gays from full participation in the life
of our church unless they meet special requirements not required
of heterosexual members.
Ordination of Gay Elders Goes to Highest Court
In the January-February 1998 *Update* we summarized a synod-level
decision that permitted a Cincinnati, Ohio, elder perceived to be
gay to retain his ordination (p. 19-21). Back in the July-August
1997 *Update* we reported a presbytery-level decision in a
similar case in Ft. Lauderdale, Florida.
The Cincinnati case has now been appealed to the Permanent
Judicial Commission (PJC) of the General Assembly, the
denomination's highest court. According to Jerry L. Van Marter
of PCUSA News (News Note 4568, Dec. 18, 1997):
Zane Buxton, manager of judicial process for the General
Assembly, said the General Assembly's PJC "could possibly but
probably will not be ready to hear the appeal at its mid-February
meeting." He said the transcript of the synod PJC's proceedings
in the case is 750 pages long -- too much material for the
Assembly PJC to review before February.
If the appeal is not heard in February, Buxton said, it will be
heard when the Assembly PJC meets next, in August 1998. He said
the Assembly PJC "will probably" want to hear the Cincinnati case
together with a similar case in Florida that is expected to be
appealed as well. Buxton said formal notice of appeal in the
Florida case has not reached his office yet.
Synod Rules on Presbytery Dissent
At the same time, the Synod of Lakes and Prairies has been
looking into dissent against Amendment B by two of its
Presbyteries, Twin Cities Area and Milwaukee. We publish the
entire synod report, even though it is somewhat lengthy, because
we believe it serves as a useful primer on the judicial workings
of our church. Consider this assigned reading for Presbyterian
Polity 101! -- JDA
Report to the Synod of Lakes and Prairies
of the Committee for Special Administrative Review
of the "Covenant of Dissent"
of the Presbytery of Milwaukee January 18, 1998
Part I: Introduction
For more than twenty years the Presbyterian Church has sought to
reach consensus regarding the interrelationship of human
sexuality and the nature of ordained office. This has been a
difficult journey marked by conflict between diverse
understandings of scripture, biblical authority, confessional
standards, the Reformed tradition, and the nature of sin and
repentance. Tragically, while these issues have been debated in
the abstract, congregations and their pastors have had to address
profound pastoral needs that affect the very definition of the
community of faith.
We have legislated conclusions while deeply divided. General
Assemblies have adopted and reaffirmed statements of definitive
guidance and authoritative interpretation while encouraging
continuing conversation and study. Judicial commissions have
applied these and other constitutional provisions and defined the
limits of inclusion and the limits of disagreement. After years
of conflict, the presbyteries received and approved the addition
of G-6.0106b [Amendment B] to the Book of Order relating to
"Gifts and Requirements" for the "Offices of Ministry."
Yet today there is no peace in the Presbyterian Church (U.S.A.).
Those who thought that these issues had been settled feel
betrayed by continuing initiatives, while the language of G-
6.0106b is so offensive to others that as individuals and
governing bodies they have declared that they cannot and will not
abide by its requirements.
The inclusion of G-6.0106b in the Constitution of the
Presbyterian Church (U.S.A.) and the obligation of congregations
and presbyteries to implement its provisions call for pastoral
sensitivity, mutual forbearance, and tenderness with one another.
It is in this spirit that the Synod of Lakes and Prairies
initiated this process of administrative review. Our journey of
discernment is not over.
Part II: Initiation of Special Administrative Review
Having learned of the action of the Presbytery of Milwaukee in
adopting a "Covenant of Dissent" on May 27, 1997, and the action
of the Presbytery of the Twin Cities Area in adopting a
"Resolution of Witness to the Gospel in Response to Amendment B"
on June 10, 1997, the officers and executive of the Synod
docketed for consideration at the next stated meeting the
implications of such actions so that an appropriate response
could be initiated.
The Synod of Lakes and Prairies later received correspondence
from The Reverend Mr. Roger Hawthorne, a minister member of the
Presbytery of Milwaukee, regarding the action of the Presbytery
of Milwaukee and [sic -- who?] asked that a special
administrative review be conducted by the Synod of Lakes and
Prairies. (See *Book of Order* G-9.0408)
At the October 1-3, 1997, stated meeting of the Synod of Lakes
and Prairies of the Presbyterian Church (U.S.A.), the Synod took
the following action:
That Synod direct the Moderator to appoint a committee of
five persons (three elders and two clergy) to conduct a
special administrative review of the action of the
Presbytery of Milwaukee in adopting a "Covenant of Dissent"
on May 27, 1997, (See Part II of this Report.) and the
action of the Presbytery of the Twin Cities Area in adopting
a "Resolution of Witness to the Gospel in Response to
Amendment B" on June 10, 1997, under the provision of G-
9.0408-9a. ("If a higher governing body learns at any time
of any irregularity or delinquency by a lower governing
body, it may require the governing body to produce any
records and take appropriate action. (G-12.0102n, G-12.0304,
G-13.0103k,n) In reviewing the proceedings of a lower
governing body, the higher governing body shall determine,
whether from the records of those proceedings or from any
other information as may come to its attention, whether: (1)
The proceedings have been correctly recorded; (2) The
proceedings have been regular and in accordance with the
Constitution; (3) The proceedings have been prudent and
equitable; (4) The proceedings have been faithful to the
mission of the whole church; (5) The lawful injunctions of a
higher governing body have been obeyed.") and directing the
committee to report its findings and recommendations to the
Synod no later than the annual meeting of the Synod on
January 18-20, 1998.
The following explanation and background for the action was also
contained in the Synod minutes:
The Synod is aware of the adoption of actions by both the
Presbytery of Milwaukee and the Presbytery of the Twin
Cities Area on the dates stated above which appear to
indicate an intent to ordain persons in possible violation
of the provisions of the Book of Order in G-6.0106b. It is
appropriate for the Synod to review said actions and to
determine whether they are in accordance with G-9.0409, and
if not, to recommend corrective action.
The Presbytery of the Twin Cities Area, on September 9,
1997, amended its previous action by deleting reference to
ordination without regard to sexual orientation and without
regard to the provisions of Amendment B and, therefore,
would appear to eliminate the need for administrative review
of its action.
The moderator announced the appointment of the following
persons to serve on the Special Administrative Review
Committee:
Susan McKeegan-Guinn (Minister - Presbytery of East Iowa);
Belinda Neibel (Elder - Presbytery of Northern Plains);
Audrey Nelson (Elder - Presbytery of Central Nebraska);
Odell Schaller (Elder - Presbytery of Minnesota Valleys);
Stephen Shive (Minister - Winnebago Presbytery).
Margaret Thomas, Synod Executive, and Ernest Cutting, Stated
Clerk, were appointed as resource persons to the committee.
If an irregularity has, in fact, occurred and the Synod
fails to act to correct the irregularity, the Synod could be
considered "delinquent." A delinquency is defined in D-
2.0202b of the Rules of Discipline as "an omission or
failure to act."
The Special Administrative Review Committee met on October 1,
1997, to consider and discuss the "Covenant of Dissent" of the
Presbytery of Milwaukee adopted on May 27, 1997.
The Special Administrative Review Committee sent a letter dated
October 2, 1997, to The Reverend Mr. Carl Simon, Acting Stated
Clerk of the Presbytery of Milwaukee, seeking to clarify
particular aspects of the "Covenant of Dissent" -- specifically
whether the Presbytery dissented from the requirements of the
Book of Order in G-14.0300 regarding the preparation for the
Office of Word and Sacrament, whether the Presbytery plans to
ordain or elect and install elders, deacons and Ministers of the
Word and Sacrament without regard to the requirements of G-
6.0106b of the Book of Order, and whether, in light of Amendment
A from the 209th General Assembly (1997), the Presbytery would
reconsider its Covenant of Dissent?
A letter dated October 14, 1997 was received from the Reverend
Carl Simon, stating the Presbytery's "Covenant of Dissent" was
"to the best of my knowledge a statement of intent for the
future; there are no candidates in the process at the moment who
do not meet the requirements of G-6.0106b. Regarding the
ordination and/or installation of elders and deacons, we have no
way of knowing what individual congregations are planning to do."
Mr. Simon, in the same letter, noted "A Task Force appointed by
the moderator of council has drafted an alternative statement to
the 'Covenant of Dissent.' We anticipate that this statement will
be on the October 28 [1997] council agenda, and before the
November 25 [1997] meeting of presbytery. This statement takes a
strong position regarding inclusiveness and diversity, while, at
the same time, affirming our willingness to work within the
framework of the Constitution."
At the November 25, 1997, meeting of the Presbytery of Milwaukee,
the "Statement of Clarification" which was approved by the
Presbytery Council on October 28, 1997, was tabled until after
the General Assembly Meeting in June, 1998, leaving the "Covenant
of Dissent" unchanged.
On December 5, 1997, the Special Administrative Review Committee
along with Margaret Thomas, Synod Executive, and Ernest Cutting,
Synod Stated Clerk, talked by telephone conference call to
discuss and consider appropriate next steps. A public hearing was
called for January 8, 1998, at Wauwatosa Presbyterian Church
within the bounds of the Presbytery of Milwaukee from 5:30 p.m.
to 7:30 p.m. A letter of invitation was sent to all minister
members of the Presbytery and all clerks of sessions. The intent
of the hearing was to increase the administrative committee's
understanding of the position taken by the Presbytery as well as
that of those who disagree with the constitutionality of the
Presbytery's actions.
Fourteen persons who supported the constitutionality of the
"Covenant of Dissent" and nine persons who challenged its
constitutionality spoke to the Committee on January 8, 1998, from
5:30 to 7:55 p.m. The total number of persons who attended the
hearing was twenty-three. Due to inclement weather on the night
of the public hearing, the Committee heard from another fourteen
persons on a speaker telephone.
Part III: Legislative and Judicial Context
Before presenting our conclusions and recommendations, it is
important to establish the legislative and judicial context under
which these conclusions and recommendations have been drawn.
A. Legislative History
In 1996, the General Assembly approved the following amendment to
the Book of Order (G-6.0106b) and a majority of presbyteries
approved it, thus becoming a part of the Book of Order upon its
being reported to the General Assembly in June 1997:
Those who are called to office in the church are to lead a
life in obedience to Scripture and in conformity to the
historic confessional standards of the church. Among these
standards is the requirement to live either in fidelity
within the covenant of marriage between a man and a woman
(W-4.9001), or chastity in singleness. Persons refusing to
repent of any self-acknowledged practice which the
confessions call sin shall not be ordained and/or installed
as deacons, elders, or ministers of the Word and Sacrament.
The Book of Order establishes that "meetings of governing bodies,
commissions and committees shall be conducted in accordance with
the most recent edition of *Robert's Rules of Order* except in
those cases where the Constitution provides otherwise (G-
9.0302)." *Robert's Rules of Order* states "Motions that conflict
with the corporate charter, constitution, by-laws, or other rules
of society ... are out of order .... If a motion of this kind is
adopted, it is null and void." (Section 38, Improper Motions)
The Book of Order at G-9.0303 defines a dissent as "A declaration
expressing disagreement with the action or decision of a
governing body. A dissent shall be made at the particular session
of the governing body during which the action or decision
dissented from is taken. The name or names of the members
dissenting shall be recorded." This provision of the Book of
Order does not grant governing bodies the right of dissent: only
individuals.
The Book of Order also states at G-6.0108a that: "It is necessary
to the integrity and health of the church that the persons who
serve in it as officers shall adhere to the essentials of the
Reformed faith and polity as expressed in the Book of Confessions
and the Form of Government. So far as may be possible without
serious departure from these standards, without infringing on the
rights and views of others, and without obstructing the
constitutional government of the church, freedom of conscience
with respect to the interpretation of Scripture is to be
maintained." (Emphasis added. [but lost in transmission! -- JDA])
B. Judicial Review
To date, the Permanent Judicial Commission of the General
Assembly has not heard a remedial case concerning a session or
presbytery that has stated its intent to disobey the provisions
of G-6.0106b. However, in 1985, the Permanent Judicial Commission
of the General Assembly heard a remedial case (Blasdell, et al,
v. Presbytery of Western New York, 197-9) concerning a session
that declared itself to be a "More Light" congregation. It was
the conclusion of the Commission that declaring "this
congregation to be a More Light congregation, extending to all of
its members the opportunity for leadership (including) the right
of homosexual persons to be ordained as elder and deacon" was,
(1) in fact, an "attempt to extend to unrepentant, self-
affirming, and practicing homosexual persons the right to be
ordained as elder and deacon," and (2) in light of the then
binding definitive guidance of the church prohibiting such
actions an irregularity.
In 1993, the Permanent Judicial Commission of the General
Assembly heard a remedial case (Presbytery of West Jersey v.
Synod of the Northeast, 205-15) concerning the Synod of the
Northeast declaring itself to be a "More Light Synod." The
Permanent Judicial Commission held that the Synod had not adopted
a policy contrary to the current constitutional position of the
denomination, but that its declaration to be a "More Light Synod"
constituted an expression of opinion. "Expression of an opinion
by a synod or other governing body, without action, does not
constitute the adoption of a policy contrary to an established
and controlling constitutional policy of the denomination." A key
issue in that decision was that "the resolutions passed by the
synod and challenged by the presbytery before this commission do
not compel or direct any action (or inaction) and do not extend
any rights (including the right to be ordained) that contravene
any stated positions of this church."
These decisions delineate the difference between a stated
intention to disobey the Constitution and expression of
disagreement with a particular provision.
Part IV: Actions of the Presbytery of Milwaukee
On May 27, 1997, the Presbytery of Milwaukee approved the
following "Covenant of Dissent:"
As faithful Christians and loyal Presbyterians, our faith
and conscience compel us to state the following:
Jesus welcomed all people who came to him in faith, refusing
none by reason of race or condition, even when these
conditions were clearly proscribed by law.
Jesus commanded us to love one another, even as he has loved
us. Scripture and our confessions command us to love the
Lord our God, love our neighbor as ourselves, deal justly
with all men and women in word and deed, and defend the
oppressed.
The gospel is to be preached to all peoples, as Jesus
commanded, and the church is to be inclusive, as Peter and
Paul preached. Our constitution affirms this by requiring
only baptism and a public profession of faith in Jesus
Christ as Savior and Lord for membership in the church (G-
5.0101).
The church is enjoined to practice openness and
inclusiveness in the name of Jesus Christ (G-3.0401b, G-
4.0403, G-5.0103), and no person shall be denied membership
because of any reason not related to profession of faith (G-
5.0103). The right of the people to elect their own officers
is inalienable (G-1.0306).
Active members are entitled to all the rights and privileges
of the church, including the right to vote and hold office
(G-5.0202). Officers differ from members in function only
(G-6.0102).
There are truths and forms with respect to which faithful
Christians may differ (G-1.0305). The decisions of church
bodies may be in error (G-1.0307). God alone is Lord of the
conscience (G-1.0301).
The recently passed amendment to G-6.0106, which adds
section B ("amendment B"), is not indispensable in doctrine
or Presbyterian government, nor is it an essential tenet of
our faith. The amendment relies primarily on our Confessions
which, by their own admission, are subordinate standards in
the church and in which no one statement is irreformable (C-
9.03).
In obedience to our Lord Jesus Christ, guided by scriptures
and the legacy left to us by those who went before us -- our
Confessions and the Book of Order, and after individual and
collective study, consideration, and prayer, we have
determined that we cannot agree to abide by the recently
passed amendment to G-6.0106 ("amendment B") without
violating our informed conscience, faith, and interpretation
of our obligations. (Emphasis added. [but lost in
transmission! -- JDA])
We covenant together to elect, ordain, and install as
officers those members with suitable gifts who are called to
ministry, who are persons of strong faith, dedicated
discipleship, and love of Jesus Christ, and whose manner of
life is a demonstration of the Christian gospel in the
church and the world, without additional requirements or
restrictions. (Emphasis added. [but lost in
transmission! -- JDA])
On November 25, 1997, the Presbytery tabled the following
"Statement of Clarification:"
STATEMENT OF CLARIFICATION
The Presbytery of Milwaukee, wanting to celebrate and
continue in ministry in the spirit of pioneering women and
men of faith and vision:
recognizes that Presbytery's action on May 27, 1997,
adopting the COVENANT OF DISSENT, resulted in unwanted
confusion, concern, disagreement, and distrust within and
among people and parties of the Presbytery, and beyond this
presbytery in the denomination; and wishes to clarify our
position in a way that expresses the intentions of the
Presbytery in this matter, and thereby to contribute to the
trust and unity of spirit within our Presbytery.
Therefore we hereby indicate our commitment to work by way
of the means available to us through the constitution of the
Presbyterian Church (U.S.A.), guided by Scripture and
instructed by the Confessions:
to build understanding and trust among members and agencies
of this presbytery and in our denomination in the context of
diverse positions and opinions in matters of life and faith,
theology and ministry; and
to move toward acceptance of and appreciation for all
persons of faith, dedicated discipleship and love of Jesus
Christ who bring diversity to and represent inclusiveness in
leadership positions in our presbytery and denomination
(B.O. 4.0403).
Therefore,
recognizing that we are not of one mind on scriptural
interpretation, we will continue to celebrate our diversity
and encourage open communications among constituents of this
presbytery and of our denomination on related issues, as, [sic?]
among all issues we might address in the life and work of
the Church; and
we will continue to express as fully as possible our support
for the work and mission of the Presbyterian Church (U.S.A.)
in its various constituencies;
in all, trusting in the abiding love of Jesus Christ, the
will and grace of God, and the persistent work of the Holy
Spirit among us and in the world.
Part V: Public Hearing
At a public hearing on January 8, 1998, at Wauwatosa Presbyterian
Church, Wauwatosa, Wisconsin, the Special Administrative Review
Committee heard theological, polity, and pastoral issues
regarding the constitutionality of the "Covenant of Dissent."
Several of those who spoke stated that G-6.0106b is contrary to
Reformed theology and that dissent from it is not only necessary,
but morally and ethically essential.
Several speakers focused on the conflict between ordination vows
and G-6.0106b. The ordination questions for elders and deacons
(G-14.0207a) and for ministers of the Word and Sacrament (G-
14.0405b) include "Do you trust in Jesus Christ your Savior,
acknowledge him as Lord of all and Head of the church, and
through him believe in one God, Father, and Holy Spirit?" and
"Will you fulfill your office in obedience to Jesus Christ, under
the authority of Scripture, and continually guided by our
confessions?" The argument was made that "G-6.0106b asks us to
change our 'obedience' from Jesus Christ to Scripture and that
this is contrary to the specific language and intent of the
referenced ordination questions. The Constitution requires us to
adopt the 'Covenant of Dissent' and establishes that the
'Covenant of Dissent' is not unconstitutional. It is G-6.0106b
which is unconstitutional!"
Another speaker stated that "This is not a question about sexual
orientation. It is a question of integrity and truth. This
presbytery, by adopting the 'Covenant of Dissent,' has said
loudly and clearly, we will not live with the lie and deception
of G-6.0106b. There is not a session, presbytery, synod or GA
(General Assembly) entity that can live up to this paragraph in
the Book of Order, because this paragraph is in direct
contradiction to the heart and soul of the Book of Order."
Other speakers expressed a concern for rigid interpretation of
Scripture and a fear of imposed fundamentalism. One person said,
"A major problem in this discussion is the interpretation of
Scripture. The Bible clearly does not condone exploitation, but
certainly there is no sanction ever written in the Bible that
says polygamy is wrong. This raises two questions: (1) How do we
understand the Bible? and (2) Is the Bible superior to creed?
This document (G-6.0106b) places creed above Scripture, in my
opinion, and is contrary to the very heart of our Reformed
tradition. Therefore, dissent is constitutional."
A number of pastoral issues were raised during the hearing. The
majority of persons heard by the Committee expressed support for
the "Covenant of Dissent." However, it is clear that not only has
the approval of the amendment to G-6.0106 created division and
distrust in the Presbytery of Milwaukee and across the Church,
the approval of the "Covenant of Dissent" has added to the
feelings of division and distrust. One speaker stated that "Be it
known that the trust issue runs deep on both sides. My trust is
strained to the breaking point."
Additional concerns were raised about the difficulties attendant
to the implementation of G-6.0106b. The question was raised, "Is
5.191 from the Second Helvetic Confession, in or out? That
[section] says women or midwives shall not perform baptisms, for
Paul deprived women of ecclesiastical duties. If we were to
actually conform to the Confessions, this Synod commission would
be invalid. But we aren't conforming, are we? ... The Heidelberg
Catechism calls deceptive advertising or merchandising a sin. So
there go all the public relations folks with their new and
improved products. Where does it stop?"
Concerns were raised regarding the potentially uneven
implementation of this provision of the Book of Order compared to
the apparent willingness to overlook other serious violations of
the expectations of the Book of Order, such as refusing to ordain
women, refusal to contribute per capita apportionments for the
governance and maintenance of the structure of the church, and
not contributing to the general mission of the Presbyterian
Church. There are no apparent consequences for these actions and,
in fact, elders and pastors of these churches serve on committees
of the presbytery, even on the Committee on Ministry.
Several speakers expressed opposition to G-6.0106b because it
sets up an exclusivity instead of the inclusive openness to all
people which they believe that the Gospel demands.
It was clear that there is a great deal of anguish caused by the
approval of G-6.0106b. The persons representing a majority of
those who voted to approve the "Covenant of Dissent" were clearly
looking for a way to express their concern corporately to the
whole church that G-6.0106b stands in opposition to their views
of the nature of the Church as an open and affirming body of
faith. The Presbytery and any other governing body has a right to
do that as do individuals. The issue is whether a governing body
has a right to refuse to observe and follow as best it can a
provision of the Church's basic governing document, its
Constitution, even though a majority of the members of the
governing body believe such provision not to be in accord with
other provisions of the Constitution, and in fact to be
contradictory, to be unreasonable, to be unenforceable, and to be
incapable of implementation.
Several speakers expressed their opinion, not only that the
"Covenant of Dissent" was itself unconstitutional, but that it is
not the proper way to express disagreement with the Constitution.
The point was made that while individuals have the right to
dissent from actions of a governing body, governing bodies do not
have such a right of dissent under G-9.0303. The proper way for a
governing body to express its disagreement with the Constitution
of the Church is to propose an overture for amendment of the
offending section. Neither dissent or protest, however, justifies
disobedience. (G-9.0303b.)
Another speaker stated that it is his belief that the "Covenant
of Dissent" cuts the thread that holds the Presbyterian Church
together. He stated, "We Presbyterians have been divided on
Scriptural interpretation since at least the 1920's. We have been
divided on confessional issues since at least the mid-1960s. The
one slender thread holding us together has been our common
government, and that is the thread the Presbytery of Milwaukee
voted to cut at its May 27 meeting."
Lest there be any questions regarding the validity of the
adoption of the "Covenant of Dissent," several speakers noted
that the "Covenant of Dissent" was properly brought before the
Presbytery and was properly approved.
Part VI: Conclusions
This special administrative review focused on the
constitutionality of the "Covenant of Dissent," as well as its
content and its congruence with the legislative and judicial
precedents of the church in its consideration of this matter. It
is our determined opinion that it is appropriate for the
Presbytery of Milwaukee to forcefully voice its opposition to the
provision of the Book of Order found in G-6.0106b. However, in
its statement that the Presbytery will "elect, ordain and
install ... without additional requirements or restrictions," the
Presbytery has taken an action that a governing body of the
Presbyterian Church (U.S.A.) may not take and thus has committed
an irregularity. It has also failed to correct this irregularity.
This is a violation of the Constitution of the Presbyterian
Church (U.S.A.).
Under our Constitution governing bodies are not free to violate
mandatory constitutional provisions. However, it is the
obligation of ministers of Word and Sacrament and elders who
disagree with any such provision to seek to change that provision
through constitutional means. It is also their obligation to
honor their ordination vow to "be governed by our church's
polity" and to "abide by its discipline" [G-14.0405b(5)]. It is
imperative that everyone understand the potential consequences of
a failure to do so. The consequences could be the initiation of
either administrative or judicial action. Either course could
result in the transfer of presbytery responsibilities to another
governing body, while disciplinary action could result in the
censure of individuals. Such censure could be as severe as
removal from ordained office.
This is a time for pastoral sensitivity, mutual forbearance and
tenderness with one another.
Part VII: Recommendations
In order to correct the irregularity committed by the Presbytery
of Milwaukee in its inclusion in the "Covenant of Dissent," of a
covenant "to elect, ordain, and install ... without additional
requirements or restrictions," the Special Administrative Review
Committee recommends that the Synod of Lakes and Prairies of the
Presbyterian Church (U.S.A.) approve the above report, include
the text in its minutes, and adopt the following recommendations:
1. Affirm the right of the Presbytery of Milwaukee to
corporately express its opinions, thoughts, and feelings in
a passionate way on issues that violate their collective
conscience and sense of integrity.
2. Affirm that the phrase, "we cannot agree to abide by the
recently passed amendment to G-6.0106 ('amendment B')
without violating our informed conscience, faith, and
interpretation of our obligations," is a reasoned conclusion
permissible within the limitations established by Presbytery
of West Jersey v. Synod of the Northeast, 205-15.
3. Note in the minutes of the Synod that the closing
paragraph of the "Covenant of Dissent" adopted by the
Presbytery of Milwaukee on May 27, 1997: "We covenant
together to elect, ordain, and install as officers those
members with suitable gifts who are called to ministry, who
are persons of strong faith, dedicated discipleship, and
love of Jesus Christ, and whose manner of life is a
demonstration of the Christian gospel in the church and the
world, without additional requirements or restrictions," is
not within the power of the Presbytery of Milwaukee. The
legislative and judicial decisions of the church state
unequivocally that there are other restrictions and
requirements, some of which are delineated in G-6.0106b, for
ordination of ministers of the Word and Sacrament by the
Presbytery and of elders and deacons by particular churches.
The action of The Milwaukee of Presbytery is not in accord
with the Constitution of the Presbyterian Church (U.S.A.),
and is therefore an irregularity.
4. Instruct the Stated Clerk of the Synod to inform the
Presbytery of Milwaukee and its particular churches that the
paragraph:
We covenant together to elect, ordain, and install as
officers those members with suitable gifts who are
called to ministry, who are persons of strong faith,
dedicated discipleship, and love of Jesus Christ, and
whose manner of life is a demonstration of the
Christian gospel in the church and the world, without
additional requirements or restrictions.
in the "Covenant of Dissent" approved on May 27, 1997, is
null and void under *Robert's Rules of Order* because it
conflicts with the Constitution of Presbyterian Church
(U.S.A.).
5. Instruct the Stated Clerk of the Synod to remind the
Presbytery of Milwaukee and its particular churches of their
responsibility to ensure that their nominating and election
processes for ministers of the Word and Sacrament, elders,
and deacons be conducted in accordance with all provisions
of the Book of Order, and that only individuals have the
right of freedom of conscience.
6. Instruct the moderator of the Special Administrative
Review Committee to read this report and the above actions
at the next stated meeting of the Presbytery of Milwaukee
and that the full text of this report be included in the
minutes of the Presbytery of Milwaukee.
7. That the Synod dismiss the Special Administrative Review
Committee.
This report is respectfully submitted to the Synod of Lakes and
Prairies of the Presbyterian Church (U.S.A.) by its Special
Administrative Review Committee consisting of Susan McKeegan-
Guinn, Belinda Neibel, Audrey Nelson, Odell Schaller, and Stephen
Shive on the 18th day of January, 1998.
SYNOD VOTED to approve the report as amended and adopt the
recommendations on the 20th day of January, 1998.
* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *
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TREASURER: Lew Myrick, 1225 Southview Rd., Baltimore, MD 21218-
1454, 410-467-1191 h., 410-516-8100 w., FAX 410-516-4484 w.,
email: myrick@jhu.edu
PLGC Coordinators & Liaisons
ISSUES: Mike Smith -- see Exec. board.
JUDICIAL ISSUES: Tony De La Rosa -- see Exec. board; Peter
Oddleifson, c/o Harris, Beach and Wilcox, 130 E. Main St.,
Rochester, NY 14604, 716-232-4440 w., 716-232-1573 fax.
BISEXUAL CONCERNS: The Rev. Kathleen Buckley, 2532 Rosendale Rd.,
Schenectady, NY 12309-1312, 518-382-5342; Skidmore College
chaplain 518-584-5000 ext 2271, email kbuckley@skidmore.edu;
Union College protestant chaplain, 518-388-6618,
buckleyk@gar.union.edu
TRANSGENDER CONCERNS: Carla T. Pridgen, M.Div, M.Ed., 5 Delano
Rd., Asheville, NC 28805, 704-285-9752, CarlaP@worldnet.att.net
STOLES PROJECT: Martha G. Juillerat, Director, 57 Upton Ave. S.,
Minneapolis, MN 55405, 612-377-8792, PNet: Martha Juillerat,
email: Martha_Juillerat.parti@ecunet.org
PRESBYNET: Dorothy Fillmore, 7113 Dexter, Richmond, VA 23226,
804-285-9040 h., 804-828-8420 w., 804-274-0874 voice mail, email:
dfillmore.parti@ecunet.org, dfillmor@atlas.vcu.edu, PNet:
dfillmore
PLGC'S WEB PAGE: Donna Michelle Riley, Box 323, 4902 Forbes Ave.,
Pittsburgh, PA 15213-3702, 412-422-1822, 412-268-5550 w., email:
riley+@andrew.cmu.edu
PRISON MINISTRIES: Jud van Gorder, 915 Walnut Ave., Santa Cruz,
CA 95060-3440, 408-423-3829.
LIAISON TO PRESBYTERIAN AIDS NETWORK (PAN): John M. Trompen, 48
Lakeview Dr., Morris Plains, NJ 07950-1950, 201-538-1655
LIAISONS TO PRESBYTERIAN ACT-UP: Susan Leo -- see Exec. board;
Lisa Bove, 1707 Micheltorena St. #214, Los Angeles, CA 90026,
213-664-8654; Howard Warren, Jr., 2807 Somerset Bay,
Indianapolis, IN 46240, 317-632-0123 w., 317-253-2377 h.
EUROPE: Jack Huizenga, Voice of America, 76 Shoe Lane, London
EC4A 3JB, U.K., email: jwhuizen@dircon.co.uk, tel: (171) 410-
0960, preceded by 011-44 if calling from the U.S.
ALASKA-NORTHWEST (AK, WA, No. ID): Richard Gibson, 4700 228th
St., SW, Mount Lake Terrace, WA 98043, 206-778-7227; Michael
Tsai, 1411 W. Smith St., #529, Kent, WA 98032-4611, 253-859-5686
COVENANT (MI, OH): Rev. James J. Beates, 18120 Lahser Rd. #1,
Detroit, MI 48219, 313-255-7059; Mary Rose, 821 N. 4th St., #2,
Marquette, MI 49855, marrose@nmu.edu
LAKES AND PRAIRIES (IA, MN, ND, NE, SD, WI): Cleve Evans, 3810 S.
13th St., #22, Omaha, NE 68107-2260, 402-733-1360, email:
cevans@scholars.bellevue.edu; Richard Winslow, 111 E. Water St.,
#100, Appleton, WI 54911-5791, 414-731-0892
LINCOLN TRAILS (IL, IN): Mark Palermo, 6171 N. Sheridan Rd,
#2701, Chicago IL 60660-2858, 312-338-0452
LIVING WATERS (KY, TN, MS, AL): Michael Purintun, 522 Belgravia
Ct., #2, Louisville, KY 40208-2123, 502-637-4734, PNet: Michael
Purintun, email: michael_purintun.parti@ecunet.org; Glyndon
Morris, 1150 Vultee Blvd. #B-204, Nashville, TN 37217-2152, 615-
361-9228, PNet: Glyndon Morris, email:
glyndon.morris@vanderbilt.edu
MID-AMERICA (MO, KS): Merrill Proudfoot, 3315 Gillham Rd.,
#2N,Kansas City, MO 64109, 816-531-2136; Victor Force, 412 N. 8th
St., Manhattan, KS 66502-5939, 913-539-5307, rabbif@KSU.edu;
Shelly Holle, 1430 LeGore Ln., Manhattan, KS 66502, 913-776-8325
MID-ATLANTIC (DE, DC, MD, NC, VA): Marco Antonio Grimaldo,
Grimaldo & Associates, 2848 Fairhaven Ave., Alexandria, VA 22303,
703-960-0432, 202-210-3780; Brent Bissette, 223 Riverwalk Cir.,
Cary, NC 27511, 919-467-5747
NORTHEAST (NJ, NY, New England): Gary Ireland, 10 Winter St.,
Montpelier, VT 05602, 802-229-5438; John Hartwein-Sanchez, 149
Bramble Way, Tiverton, RI 02878, 401-624-6698; Charlie Mitchell,
56 Perry St., #3-R, New York, NY 10014, 212-691-7118; Kay
Wroblewski, 74 Freemont Rd., Rochester, NY 14612, 716-663-9130
PACIFIC (No. CA, OR, NV, So. ID): Richard A. Sprott, 531 Valle
Vista Ave., Oakland, CA 94610-1908, 510-268-8603, fax, 510-271-
0127, email: sprott @cogsci.berkeley.edu; Dick Hasbany, 2245 NW
Hazel, Corvallis, OR 97330-3904, 541-753-6277,
hasbanyd@ccmail.orst.edu
ROCKY MOUNTAINS (CO, MT, NE Panhandle, UT, WY): Laurene
Lafontaine -- see Officers.
SOUTH ATLANTIC (FL, GA, SC): Victor Floyd, 853 Willivee Dr.,
Decatur, GA 30033, 404-636-1429 ch., 404-633-6530 h.,
RuVic@aol.com; Jim Earhart, P.O. Box 8362, Atlanta, GA 31106-
0362, 404-373-5830, JimEarhart@juno.com; Laurie Kraus, 5275
Sunset Dr., Miami, FL 33143, 305-666-8586
SOUTHERN CALIFORNIA AND HAWAII: Rev. L. Dean Hay, 2851 S. La
Cadena Dr., #71, Colton, CA 92324, 909-370-4591
SOUTHWEST (AZ, NM): Linda Manwarren, 7720 Browning Dr. NE,
Albuquerque, NM 87109-5303, 505-858-0249; Rosemarie Wallace, 710
W. Los Lagos Vista Ave., Mesa, AZ 85210, 602-892-5255
SUN (AR, LA, OK, TX): Greg Adams, 314 Steven Dr., Little Rock, AR
72205, 501-224-4724; Jay Kleine, 1108 Toyath St., Austin, TX
78703-3921, 512-477-7418 h., 471-5217 w.; John P. McNeese, P.O.
Box 54606, Oklahoma City, 73120-1404, 405-848-2819, email:
mcneese@theshop.net; Gail Rickey, 13114 Holston Hills, Houston,
TX 77069, 713-440-0353, 713-440-1902 fax, email:
patrickey@aol.com
TRINITY (PA, WV): Rob Cummings -- see Officers (Recording
Secretary); Eleanor Green, P.O. Box 6296, Lancaster, PA 17603,
717-397-9068; Jim Ebbenga & Kurt Wieser, 203 E. Prospect Ave.,
North Wales, PA 19454-3208, 215-699-4750
PLGC Executive Board
Gene Huff (1998), 658 25th Ave., San Francisco, CA 94121, 415-
668-1145, email: huffrevs@hooked.net, or Eugene_Huff.parti
@ecunet.org; PNet: Eugene Huff
Susan Leo (1998), 4508 SE Lincoln, Portland, OR 97215, 503-235-
6986, email: sleoclu@aol.com
William H. Moss (Bill, 1998), 535 Steiner St., San Francisco, CA
94117, 415-864-0477, email: WHMoss@aol.com
Donna Michelle Riley (1998), Box 323, 4902 Forbes Ave.,
Pittsburgh, PA 15213-3702, 412-422-1822, 412-268-5550 w., email:
riley+@andrew.cmu.edu
Mike Smith (1998), 1211 West St., Grinnell, IA 50112, 515-236-
7955, PNet: Michael D Smith; email:
Michael_D_Smith.parti@ecunet.org
Tony De La Rosa (1999), 5850 Benner St. #302, Los Angeles, CA
90042, 213-256-2787, PNet: Tony De La Rosa; email:
tony_de_la_rosa.parti@ecunet.org or tonydlr@ix.netcom.com
Tricia Dykers Koenig (1999), 3967 Navahoe Rd., Cleveland Heights,
OH 44121, 216-381-0156, PNet: Tricia Dykers Koenig, email:
tricia_dykers_koenig.parti@ecunet.org
Lisa Larges (1999), 426 Fair Oaks, San Francisco, CA 94110, 415-
648-0547, email: LLL@igc.org
Tammy Lindahl (1999), 57 Upton Ave. S., Minneapolis, MN 55407,
612-377-2191 h., PNet: Tammy Lindahl, email:
tammy_lindahl.parti@ecunet.org
Howard Warren, Jr. (1999), 2807 Somerset Bay, Indianapolis, IN
46240, 317-632-0123 w., 317-253-2377 h.
Our 1998 Nominating Commiee
Lisa Larges (Chairperson), 426 Fair Oaks, San Francisco, CA
94110, 415-648-0547, email: LLL@igc.org
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PRESBYTERIAN ALLY ORGANIZATIONS
This is a list of other organizations working for a truly
inclusive Presbyterian Church (U.S.A.). It's "under
construction"! Please send me contact information and brief
descriptions for any other organization that should be included.
I encourage any group to send revisions! Thanks! Jim Anderson.
Hesed (Hebrew: The Covenant of Steadfast Love)
Hesed is an informal coalition of PC(USA) ordained and lay church
leaders dedicated to the affirmation -- in obedience to Scripture
and within the Reformed Tradition and Presbyterian polity -- of
the inclusiveness of God's Grace and of the love of Jesus Church
for all his followers.
Virginia L. Lewis, Moderator/Webmistress, 600-B Hedgewood Dr.,
Georgetown, TX 78628, 512-863-1802, 512-863-1846 fax, email:
lewisv@southwestern.edu, website:
http://www.southwestern.edu/lewisv/Hesed/Hesed.html
The Lazarus Project
"A Ministry of Reconciliation," The Rev. Donn Crail, Director,
West Hollywood Presbyterian Church, 7350 Sunset Blvd., Hollywood,
CA 90046.
More Light Churches Network
http://www.mlcn.org
More Light Churches are Presbyterian congregations that welcome
"all people into the church as full participating members,
entitled to all 'the rights and privileges of the church'
including ordination should they be elected to leadership
positions, regardless of sexual orientation." Congregations and
individuals that are working toward such inclusiveness are also
part of the Network.
MLCN Steering Committee:
Virginia Davidson, co-moderator for advocacy, 173 Gibbs St.,
Rochester, NY 14605, 716-546-6661 h., email:
virginia_davidson@pcusa.org
Dick Lundy, co-moderator for administration, 5525 Timber Ln.,
Excelsior, MN 55331, 612-470-0093 h., email: dick_lundy@pcusa.org
Joanne Sizoo, secretary/treasurer, 5901 Cleves Warsaw Pkwy.,
Cincinnati, OH 45233, 513-922-8764 h., email:
joanne_sizoo@pcusa.org
Harold G. Porter, outreach, Mt. Auburn Presbyterian Church, 103
Wm. H. Taft Rd., Cincinnati, OH 45219, 513-281-5945 w.
Richard Sprott, conferences, 531 Valle Vista Ave., Oakland, CA
94610, 510-268-8603 h., email: richard.sprott@pcusa.org
Chuck McLain, outreach, 932 E. 28th St., Oakland, CA 94610, 510-
261-4696 h., 451-8639 fax, email: mcpresby@aol.com
Sonnie Swenston, membership nurture, 775 W. Griswold Rd., Covina,
CA 91722-3228, 629-915-4093 h., email: HeySonnie@aol.com
Ken Wolvington, communications, 118 Shore Rd., Burlington, VT
05401-2658, 802-862-6605 h., email: ken.wolvington@pcusa.org
Cathy Blaser, development, 350 West 85th St., New York, NY 10024,
212-595-8976 h.
And MLCN Partners
The Rev. Dr. Johanna Bos, college/seminary chapters, Louisville
Presbyterian Theological Seminary, 1044 Alta Visa Rd.,
Louisville, KY 40205-1798, email: johanna.bos@pcusa.org
Ralph Carter, resources, 111 Milburn St., Rochester, NY 14607-
2918, 716-271-7649, email: ralph.carter@pcusa.org
Presbyterian AIDS Network (PAN)
PAN is one of 10 networks of the Presbyterian Health Education &
Welfare Association (PHEWA). PHEWA is a related ministry of the
National Ministries Division, Presbyterian Church (U.S.A.).
PHEWA provides resources to individuals, congregations, and
middle governing bodies in the fields of social welfare and
justice ministries. PHEWA also works to make the church more
responsive to the needs of the excluded and suffering.
Alice Davis and Phil Jamison, co-moderators; Bob Gillespie,
treasurer; Marge Marsh, secretary; Daniel Kendrick, at large
member to the Executive Committee and PHEWA board; James Hicks,
Annie Long, Dora Carrera, Marco Grimaldo, Lorna Jean Miller,
Howard Warren, leadership team members. Address: c/o PHEWA, Room
3041, 100 Witherspoon St., Louisville, KY 40202-1396.
Presbyterian Parents of Gays and Lesbians
Caring for Each Other: A support group for parents.
Jane C. Loflin, Director, P.O. Box 781-591, Dallas, TX 75378,
214-902-0987, 904-9695 fax.
Presbyterian Partnership of Conscience (P.P.C.)
P.P.C., a partnership project of PLGC, the MLCN, That All May
Freely Serve, the Witherspoon Society, Semper Reformanda, Voices
of Sophia, the Stole Project, and friends, helps coordinate
faithful action and statements of conscience and supports *pro
bono* legal counsel in defense of individuals, congregations, and
governing bodies targeted for judicial action in the courts of
the church. Contact Bear Ride Scott, Coordinator, c/o United
University Church, 817 W. 34th St., Los Angeles, CA 90007, 213-
748-0209 ext. 13, PNet: Bear Scott
Presbyterian Welcome
"Inclusive Churches Working Together," Cliff Frasier,
Coordinator, Jan Hus Church, 351 E. 74th St., New York, NY 10021,
212-288-6743.
Semper Reformanda
Semper Reformanda (Always Being Reformed) is a network of groups
and individuals within the Presbyterian Church (U.S.A.) formed to
share information and develop support on current issues of
liberation, justice, and the integrity of creation. We are
called by God's spirit to renewed commitment to, understanding
of, and witnessing for the Gospel of Jesus Christ, open to new
expressions of our faith. We welcome those who are committed to
compassion, mutual respect, and continuing reformation, moving
toward shalom. Kenneth R. Smith, Moderator, 16240 N. Park Dr.,
#102, Southfield, MI 48075, 248-569-1223; June Ramage Rogers,
Vice Moderator, P.O. Box 23, Hanover, IN 47243-0023, 812-866-
3334; John N. Gregg, Secretary/Communicator, 1018 S. 28th St.,
Milwaukee, WI 53215-1612, 414-385-0311, PNet: John Gregg; Mae
Gautier, Treasurer, 4242 Elmwood Rd., Cleveland, OH 44121, 216-
691-9558.
That All May Freely Serve (T.A.M.F.S.)
T.A.M.F.S. focuses on a national effort to give voice to those
disenfranchised by the Church's policies toward ordination of
lesbian, gay, bisexual, and transgendered persons and to educate
others regarding biblical and theological connections supporting
full inclusion. Contact the Rev. Dr. Jane Adams Spahr, Lesbian
Evangelist, P.O. Box 3707, San Rafael, CA 94912-3707, 415-457-
8004, 454-2564 fax, website: http://www.tamfs.org
Send Contributions to: Downtown United Presbyterian Church, 121
N. Fitzhugh St., Rochester, NY 14614, 716-325-4000, -6023 fax.
Voices of Sophia
Voices of Sophia is a community of women and men in the
Presbyterian Church (U.S.A.) that affirms feminist / womanist /
mujerista theologies and seeks to be faithful to God's Spirit in
our lives. We call the church to reclaim the fullness of God's
image, embrace the diversity of the world, work for justice and
inclusiveness in church and society, and celebrate the voices and
gifts of women. Voices of Sophia sponsors national and regional
gatherings, as well as an annual breakfast at General Assembly.
Ecumenical partners are invited to join. Membership is $20/year
and includes the newsletter *Illuminations*. Contact Voices of
Sophia, 223 Choctaw Rd., Louisville, KY 40207.
The Witherspoon Society
The Witherspoon Society is a society of justice-seeking
Presbyterians ... advocating for peace, justice, the integrity of
creation, and the full inclusion of all God's people in church
and society.
The Rev. Dr. Eugene TeSelle, president, The Divinity School,
Vanderbilt University, Nashville, TN 37240, 615-297-2629 h., 322-
2773 w., PNet: Eugene TeSelle
The Rev. Robb Gwaltney, vice president, 5303 Indian Woods Dr.,
Louisville, KY 40207-2079, 502-895-2079, PNet: Robb Gwaltney
The Rev. Jean Rodenbough, secretary/communicator, 313 S. Market
St., Madison, NC 27025, 910-548-6158 h., PNet: Jean Rodenbough
The Rev. Hank Bremer, treasurer, 4355 Kenyon Ave., Los Angeles,
CA 90066, 310-397-6916 h., 435-1804 w., 495-2223 fax, email:
72066.543@compuserve.com
The Rev. Chris Iosso, issues analyst, 191 Revolutionary Rd.,
Scarborough, NY 10510, 914-944-8070 h., 941-1142 w., PNet:
Christian Iosso
The Rev. Tom Heger, membership coordinator, P.O. Box 1359,
Manchaca, TX 78652, 512-282-7586 h., -6200 w., PNet: Tom Heger
Ray and Betty Kersting, membership secretaries, 305 Loma Arisco,
Santa Fe, NM 87501, 505-982-4548, PNet: Ray and Betty Kersting
The Rev. Doug King, newsletter editor, 7833 Somerset Cir.,
Woodbury, MN 55125-2334, 612-731-4885 h., PNet: Doug King
* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *
MASTHEAD (Publication Information)
MORE LIGHT UPDATE, Volume 18, Number 4, March-April 1998. ISSN
0889-3985. Published bi-monthly by Presbyterians for Lesbian &
Gay Concerns, an organization of Ministers, Elders, Deacons, and
Members of the Presbyterian Church (U.S.A.). Elder James D.
Anderson, Editor, P.O. Box 38, New Brunswick, NJ 08903-0038, 732-
249-1016, 732-932-7501 (Rutgers University), fax 732-932-6916
(Rutgers University), Internet: jda@mariner.rutgers.edu (or
jda@scils.rutgers.edu), 4 Huntington St., Room 316, New
Brunswick, NJ 08901-1071. Editorial Associate: Lindsay Thompson;
Printer: Ken Barta, Brunswick Typographic Inc.; Production
Associate: Caridad de las Mercedes Catala. Electronic version
available via email.
PLGC-List: plgc-list@andrew.cmu.edu; to subscribe, send message
to: plgc-list-request@andrew.cmu.edu
PLGC home page: http://www.andrew.cmu.edu/~riley/PLGC.html
Send materials marked "For publication" to the editor.
PUBLICATION DEADLINES: 6 weeks prior to issue months. Most
material appearing in MORE LIGHT UPDATE is placed in the public
domain. With the exception of individual articles that carry
their own copyright notice, articles may be freely copied or
reprinted. We ask only that MORE LIGHT UPDATE be credited and
its address be given for those who might wish to contact us.
Suggested annual membership contribution to PLGC: $50.00. Annual
subscription (included in membership) to MORE LIGHT UPDATE:
$12.00.
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corrected version 2-16-98